JBRARY OF CONGRESS. 
ShelfL-JjAA 



UNITED STATES OF AMERICA. 




in 



\ 



f 



,T \ 



. ( 



i 

1 1 



I 



ANTHROPOLOGY 



THE PEOPLE: 



A. REPUTATION 



OF THE THEORY OF 



The Adamic Origin of All Races. 






CAUCASIAN.vJHol, 



w 



a-c- 



RICHMOND, VA.: 

EVERETT WADDEY CO., PUBLISHERS AND PRINTERS. 
^I8 9 I. 



// 



Entered according to Act of Congress, in the year 1891, by the 

EVEBETT WADDEY COMPANY, 

In the Office of the Librarian of Congress, 
at Washington, D. C. 



Electrotyped, Printed and Bound 
by Everett Waddey Co. 



I 
La 



PREFACE 



IN presenting himself before the public, the author of this 
work, which is intended for the people, asks a fair and candid 
consideration of facts and arguments which are not familiar to 
the general public, or mass of the people, to whom they are of 
profound practical importance. The object sought is the diffu- 
sion of truth, with the hope of arousing attention, in some de- 
gree, to serious evils. When truth is presented, it is our duty 
to receive and act upon it, opposed, as it may be, to prejudices 
and preconceived opinions. It cannot result in permanent in- 
jury, but final good ; and as to consequences, we are not respon- 
sible for them : our business is to accept the truth, and leave 
them to Him in whose hands are the destinies of all. 

The author is deeply impressed with the evil tendency of 
the theories generally prevailing concerning the origin of races 
and their relations toward one another, and would particularly 
awaken the public mind to that degrading error, which, re- 
garding all mankind as having the same origin and with natu- 
rally the same capacities, responsibilities and duties, would 
reduce all to the same level and mingle them in one common 
mass, towards which is the general trend of scientific specula- 
tion. 

A large proportion of men of scientific attainments seem 
fascinated with the evolution hypothesis, which, as generally 
interpreted, involves the unity of origin of the human race ; 
and this latter dogma has been the source of a fanaticism 

[3] 



4 PREFACE. 

which has brought an incalculable amount of sin and suffer- 
ing on the world, and threatens much more. It will die hard, 
and many pens will be inked and many tongues wearied in de- 
fence of the unfounded and debasing error that all races of 
men were alike created in God's image, and constitute one 
brotherhood, capable of attaining the same intellectual and 
moral level; and that, hence, all racial diversities should be 
disregarded and obliterated. Many scientists give their au- 
thority to this dangerous delusion, and the assertion may be 
safely ventured that on no subject has more nonsense been 
published to the world, labeled " science," and received as 
oracular wisdom by the credulous multitude. An old adage 
says, " When philosophers set out to be foolish, there is no folly 
equal to theirs." Is not this demonstrated in the case of our 
modern scientists, who, leaving their proper sphere — the inves- 
tigation of nature and the discovery of truth — give us their 
assumptions and theories as facts of science? Has the world 
fallen into that sad state of which St. Paul speaks, when it has 
come "to believe a lie"? A more cunning and dangerous lie, 
and a more palpable one, than the genetic equality and unity 
of the human race, the evil one never invented. 

This writer claims to speak with some degree of authority 
on certain matters herein discussed, from long and intimate 
knowledge of the negro race, both as slaves and freemen, and, 
therefore, much that he writes is the result of his own obser- 
vation. The position he is compelled to take is one of apparent 
hostility to the negro ; but he disclaims this, and asserts that 
he is kindly disposed towards that race, and has always been 
ready to promote their best interests, and has never failed to 
do so when opportunity was presented. It may also appear that 
his sympathies are more with the people of the Southern than 
with the Northern States of the American Union ; but he insists 



PREFACE. 5 

that, in this respect, he is governed by a sense of right and jus- 
tice and sufficient warrant of facts. His acquaintance with 
the Southern people, whom he believes to be equal to any on the 
face of the earth in all the best attributes of manhood, and his 
opinions of the essential and original diversities of races, might 
naturally lead him to sympathize with the South, the suffering 
victim of mistaken philanthropy; but he has endeavored to 
judge fairly, and has written conscientiously. He has no in- 
terest to subserve but truth. He writes anonymously, not be- 
cause he shrinks from the adverse criticisms that await him in 
certain quarters, and which must be encountered by one who 
opposes old beliefs and popular prejudices ; but because what 
he has to say should go forth without prejudice, favorable or 
unfavorable, that his personality might attach to it. 

To his readers he would say that he is not a skeptic, nor in- 
fidel, nor " slave-driver," nor pirate, nor does he think himself 
an exceptionally wicked man ; but he claims to be a fairly good 
citizen, disposed to do something for the benefit of his race and 
for the world, and thinks he sees a wide field for this in oppos- 
ing what he considers a dangerous popular error. Many who 
deal in facts and arguments will agree with him. Will they 
have the moral courage to avow it? Let others answer him 
fairly and fully, and if they can prove him in error he will ad- 
mit and accept the truth. The most important of all questions 
is still the one Pilate asked : " What is truth? " 

And now he deposeth and saith, that the matters and things 
herein stated of his own knowledge are true, and those stated 
on the information of others he believes to be true. 



\ 



CONTENTS. 



CHAPTEK I. 

Anthropology. p j 

Anthropology Defined.— Differences . and Classification of 

Races.— Definition of Species.— Theories of the Origin 

of Man 

CHAPTER II. 

MoNOGENY. 

The Unity Theory, or Monogeny— Diversities of Races.— 
Peculiar Differences between the Caucasian and the 
Negro ■ 

CHAPTER III. 

Polygeny. 

The Plurality Theory, or Polygeny— Superiority of the 

Adamic Race.— Divine Will that Race Purity should 

be Preserved 

CHAPTER IV. 
Evolution. 
Definition and Different Theories of Evolution— Difficulty 
of Accounting for Life— Inconsistent with the Bible.— 
Adam and Eve Immediate Creations— Diversity in Na- 
ture God's Plan— The Facts of Geology, Paleontology, 
and Physiology against Evolution.— Prof. Le Conte's 
Late Work Criticised— Evolution Pantheistic in its 
Tendency .—The Theory not Proven— Testimony of Dis- 
tinguished Scientists - » 

[7.1 



11 



17 



27 



31 



O CONTENTS. 

CHAPTER V. 
The Skull. pace. 
Absence of "Nasal Spine," and other Peculiarities of the 
Negro Skull. — Eesemblance between Brain of Negroes 
and Apes. — Culture does not Alter nor Enlarge the 
Negro Skull. — Impossibility of the Inferior having the 
same Mental and Moral Capacities as the Superior 
Paces. — No Material Progress in the Inferior Races fcr 
Five Thousand Years 90 

CHAPTER VI. 
Hair. 
Differences Noted. — The Negro's Hair Pelts. — The Human 
Hair not Affected by Climate. — Hair, like Color, De- 
pendent on Race and Nothing Else 103 

CHAPTER VII. 
Color. 
Not Dependent on Climate. — Permanent through all Known 
Time. — White Skin a Clear Indication of Superiority . 107 

CHAPTER VIII. 

Language. 
Similarity not Proof of Identity of Origin. — Language Sim- 
ultaneous with the Creation of Man. — Corresponds with 
Civilization and Culture. — Language of American In- 
dians a Puzzle to Monogenists . 116 

CHAPTER IX. 
Permanency of Type. 
Types Distinctly Marked for Thousands of Years. — Case of 
the Turks and Magyars. — Permanency of Customs and 
Civilizations. — Adam a Civilized Man, and his Race 
always the Representative of Civilization. — The Chi- 
nese. — No Instance of Change of Type. — Climate and 
Mode of Life Effect no Important Change in the Hu- 
,man Species 125 



CONTENTS. y 

CHAPTEE X. 

Similarity of Races. page. 
Similarity no Proof of Identity of Origin. — All Races have 
not the same Intellectual and Moral Character. — Men- 
tal and Moral Acquisition must Correspond with Or- 
ganization. — No Good Reason why the Inferior should 
not be Equal to Superior Races, except that God Made 
them so. — The Question of Conscience. — Missionary 
Work Unprofitable amongst the Lower Races. — Varie- 
ties of Domestic Animals 152 

CHAPTER XL 

Hybridity. 

Different Species of Animals Fertile in Various Degrees. — 

Some Hybrids Fertile to an Unlimited Degree. — The 

Nearer Species Approximate, the more Prolific the 

Progeny 167 

CHAPTER XII. 

Chronology. 
The Bible Teaches not When, but by Whom, the Earth was 
Created.— Bible Chronology. — Types Fixed long Before 
the Deluge. — Truth of the Bible Record Maintained . . 171 

CHAPTER XIII. 
The Deluge. 
Cause of the Sinfulness of Mankind. — Who were "The 
Sons of God" and "The Daughters of Men"?— The 
Deluge not Universal 189 

CHAPTER XIV. 

Christianity and ■ the Non- Adamite : Evidence of the Bible, 
The Bible Deals only with the Adamic Race. — Intimations 
of Prehistoric Races. — Adam alone Created in the 
Image of God. — Inferior Races Excluded from the 
Covenant of Grace 205 



10. CONTENTS. 

CHAPTER XV. page. 
Importance of Correct Views of Anthropology. 
The Negro and his Relations to the "White Race. — Evils of 
Miscegenation. — Inferiority of Mongrels. — The Negro 
in the Southern States. — Negroes not Adapted to the 
Social and Civil Laws of the "White Man 265 

CHAPTER XVI. 
Conclusion 324 



Anthropology for the People. 



CHAPTER I. 

ANTHROPOLOGY. 



Anthropology Defined. — Differences and Classification of 
Eaces. — Definition of Species. — Theories of the Origin 
of Man. 

ANTHROPOLOGY treats of the origin and na- 
tural history of mankind. As the science of 
man, it is closely connected with ethnography, 
ethnology, zoology, biology, physiology, psychology, 
philology and sociology, all of which have man for 
their main subject, but are distinct sciences contrib- 
uting to the general science of mankind. In this 
volume, intended for popular use, its limits will be 
confined, for the most part, to the origin and 
specific differences of the human races. These dif- 
ferences are such that the classification of the va- 
rious types of humanity is as necessary as that of 
the different varieties of animals of the same genus. 
The numerous classifications made are based on 
color, hair and anatomical structure. That of 
Blumenbach, published A. D. 1781, has been most 
commonly accepted, and is sufficient for popular 
use. He reckons five distinct races, viz. : The 

[11] 



12 ANTHROPOLOGY FOR THE PEOPLE. 

Caucasian, white or European; the Mongolian, yel- 
low or Asiatic; the American, red or Indian; the 
Malay, or brown; and, lastly, the Negro, or black, 
or African, including the Australian, although the 
latter is now generally regarded as separate and dis- 
tinct from the African negro. A simpler classifica- 
tion is that of Cuvier, viz. : Caucasian, or white; 
Mongolian, or yellow; African, or black. 

Professor Huxley divides the human race into 
four principal types, based on hair, color and form 
of skull, viz.: Leucous, white people with fair com- 
plexions and yellow or red hair; Leucomelanous, 
white, with dark hair and pale skins; Xanthome- 
lanous, people with black hair and yellow, brown or 
olive skins; and Melanous, races with black hair 
and dark-brown or blackish skins. The first two 
types, composed of white people or Caucasians, he 
subdivides into Xanthochroi, or fair whites, like the 
people of Northern Europe, found also in Northern 
Africa and Western and Southwestern Asia as far as 
Hindostan; and the Melanochroi, or dark whites of 
Southern Europe, Arabs, and others of the Cau- 
casian, or white races. 

In Blumenbach's classification, the Eskimo, who 
are sometimes considered as Mongolians, are in- 
cluded in the American or Indian type. The Cau- 
casian is so called from Caucasus, a chain of moun- 
tains extending from the Black Sea to the Caspian; 
but the term has no significance as designating that 



ANTHROPOLOGY. 13 

locality as the cradle of the white races. It applies 
to all the Adamic, or Noachic races, Shemites, 
Haniites and Japhetites; in other words, all the 
white races. The term Aryan is applied only to the 
descendants of Japheth; it is a word of Sanskrit 
origin, meaning " of a good family," and designating 
the superior classes in India. Iranian, from Iran, 
the ancient name of Persia, is sometimes used as 
synonymous with Caucasian. Mongolians, or Tu- 
ranians, and Malays are generally regarded as 
being of one stock, and embrace the Chinese, 
Japanese and other yellow races of Asia and the 
Eastern Archipelago. The term Ethiopian is fre- 
quently applied to all negroes; but in early history 
Ethiopia, or ^Ethiopia, designated a large part of 
Arabia and but a small portion of Africa, and, there- 
fore, " Ethiopian " comprehends others besides ne- 
groes; it embraced some who were Caucasians. In 
Genesis ii. 13, it undoubtedly refers to a part of 
Asia. Arabia was the Ethiopia of the Greeks, and 
the latter name was seldom, if ever, applied to the 
regions of Africa occupied by negroes. 

However marked the different species of men may 
have been originally, these differences have, in some 
cases, become modified by inter-mixture and other 
physical causes, such as climate and mode of life, so 
that it is more difficult to determine distinguishing 
characteristics; and hence the various and numerous 
classifications, from the two races of Virey to the sixty- 



14 ANTHROPOLOGY FOR THE PEOPLE. 

three of Burke. Agassiz, than whom none is of greater 
authority, divides mankind into eight distinct spe- 
cies. The races of men are regarded as being of 
different species when they differ in anatomical char- 
acter and organic form, and when these differences 
are permanent. The permanency of differences 
is a matter to be decided by evidence. Dr. Mor- 
ton defines species as "a primordial organic form." 
Agassiz adopts this, and adds: " Species are thus dis- 
tinct forms of organic life, the origin of which is 
lost in the primitive establishment of the state of 
things now existing; and varieties are such modifica- 
tion of the species as may return to the typical form 
under temporary influences." For example: the 
horse and the ass belong to different species, but the 
different kinds of horses with which we are familiar 
are varieties of the same species. 

The Bible contains the only history of the crea- 
tion of man. With the Christian world, all specula- 
tions, opinions and theories must be subordinated to 
the Sacred Volume. Science has theories based on 
assumptions, but no admitted facts to cast light on 
this interesting and practical subject. When we 
look over the world and see such remarkable differ- 
ences, moral, mental and physical, between various 
races, from the most cultured Caucasian down to the 
lowest negro type, the question arises: "Have all 
these different races been derived from one primitive 
stock? " This is a question very much disputed, 



ANTHROPOLOGY. 15 

the more cautious scientists scarcely venturing be- 
yond conjecture. We must consider the evidence 
and answer accordingly. 

Three theories prevail as to the origin of man on 
earth. The oldest is the one known as the " Unity 
of the Human Race," or the Monogenic theory, which 
is that God created only one pair, Adam and Eve, and 
from them all the different races on the face of the earth 
are descended, and that the strange diversities now 
existing are the result of environment, or of acci- 
dental and extraneous causes; that a portion of the 
descendants of this one original pair has developed 
into the most highly civilized European and Ameri- 
can, and that others have degenerated into the lowest 
African and Australian. The advocates of this the- 
ory admit but one species of the genus homo, and 
maintain that the different races are only varieties. 

The second theory is that of the " Plurality of 
Origin," or the Polygenic theory, which is, that the 
human race consists of several different species, 
derived from different and distinct origins, sepa- 
rately created, or, as Agassiz expresses it, from dif- 
ferent centres of creation, and that the races of 
men differ because God, in the beginning, made 
them so, and that they could not have acquired 
their peculiar features after they had emigrated from 
a common centre, and, as the same great naturalist 
says, " that, like all other organized beings, mankind 
cannot have originated in single individuals, but 



16 ANTHROPOLOGY FOR THE PEOPLE. 

must have been created in that numeric harmony 
which is characteristic of each species." According 
to this view, the diversity of races is not a result of 
environment, nor the operation of natural causes, 
but of physical origin, and God created the human 
species by gradation, as he did the lower animals 
and vegetable world, beginning with the lowest order 
of life and rising to the highest, not by a process of 
evolution, but by immediate creation. 

The other and latest theory is that of Evolution, 
or that man is evolved from the lower order of ani- 
mals. Its extreme and skeptical advocates deny the 
hand of God in man's creation, and say that, as the 
hot sun now develops insects out of stagnant pud- 
dles, so the human race has been developed out 
of " primeval slime," commencing in the lowest in- 
sect life and gradually and slowly, through millions 
of years, working out its stupendous results in man, 
the highest class of animals. Others, who profess 
belief in the Bible, think that evolution was the di- 
vine method in creation. This theory does not nec- 
essarily imply that all men are from one pair. 



CHAPTER II. 

MONOGENY. 

The Unity Theory, or Monogeny. — Diversities op Races. — 
Peculiar Differences Between the Caucasian and the 
Negro. 

IF we could divest ourselves of prejudice and pre- 
conceived opinions, it would require very strong 
evidence to persuade a reasonable mind that a Cau- 
casian, Mongolian, Doko, Bushman, Australian and 
Indian were all the children of common parents; 
but this is the generally received opinion of the 
Christian world: it is the historical belief in which 
the present and past generations have been edu- 
cated, and which, for the most part, they have re- 
ceived without question. 

Distinguished names carry with them great 
weight, and so far as their authority goes on the 
questions of monogenism and polygenism, it may be 
conceded that they are about equally balanced between 
the two theories. Numbers do not determine truth. 
The opinion of one great scientist is worth more 
than that of a multitude of inferior men. Most of 
the earlier schools of ethnologists were monogenists, 
and this might be expected because of the almost 
universal opinion that belief in the unity of the 
2 [17] 



18 ANTHROPOLOGY FOR THE PEOPLE. 

human race was required by orthodox Christianity. 
Until such a number of distinguished scientists 
of the present day were captivated by the fascina- 
tions of evolution, the plurality theory was growing 
rapidly in popular favor, but the new theory has 
withdrawn attention from it and almost superseded 
it. Of the later scientists, no name is rnore illus- 
trious, nor of weightier authority, than that of 
Agassiz, who advocated the plurality theory. But 
the theories of scientists are of no more value than 
those of other men. What we look to them for is 
facts, and from admitted truth others can argue as 
well, or better than they; for they are, by no means, 
the best logicians. 

The great difficulty with the monogenist is to ac- 
count for the variations in the different races of men. 
Adam and Eve, from whom, on his theory, the whole 
human kind is descended, were the immediate crea- 
tions of the Almighty, and were made as perfect 
in all respects as He intended man, His crowning 
earthly work, should be, and were gifted with all 
necessary knowledge: they were perfect physically, 
mentally and morally. The population of the earth 
may be set down at fourteen hundred millions, of 
whom ten hundred and fifty millions are of the in- 
ferior races. The sad spectacle is presented, if the 
unity theory is true, of four-fifths of the human race 
divergent, degenerated and degraded; and the prob- 
lem is to account for this condition of things. On 



MONOGENY. 19 

this theor}*-, the human race has, on the whole, de- 
generated in all respects, and creation is a failure. 
The principal physical differences are in the form 
and size of the skull, color, hair, and shape and pro- 
portions of bones. The chief points in which the 
negro, the lowest of the human species, differs from 
the superior races are thus enumerated in the 
Encyclopedia Britannica, in an article on the negro, 
written by Professor Keane, of University College, 
London: 

" The chief points in which the negro either approaches the 
Quadrumana or differs most from his congeners are: 1st, the 
abnormal length of the arm, which in the erect position some- 
times reaches to the knee-pan, and which on an average exceeds 
that of the Caucasian about two inches; 2d, prognathism, or 
projection of the jaws (index number of facial angle about 70, 
as compared with the Caucasian 82) ; 3d, weight of brain, as 
indicating cranial capacity, 35 ounces (highest gorilla 20; aver- 
age European 45) ; 4th, full black eye, with black iris and yel- 
lowish sclerotic coat, a very marked feature; 5th, short, flat, 
snub nose, deeply depressed at the base or frontal suture, broad 
at extremity, with dilated nostrils and concave ridge; 6th, 
thick, protruding lips, plainly showing the inner red surface ; 
7th, very large zygomatic arches, high and prominent cheek- 
bones; 8th, exceeding thick cranium, enabling the negro to 
butt with the head and resist blows which would inevitably 
break any ordinary European skull; 9th, correspondingly weak 
lower limbs, terminating in a broad, flat foot, with a low in- 
step, divergent and prehensile great toe, and heel projecting 
backwards ("lark heel"); 10th, complexion deep brown or 
blackish, and in some cases even distinctly black, due not to 
any special pigment, as is often supposed, but merely to the 
greater abundance of coloring matter in the Malpighian mu- 
cous membrane, between the inner or true skin and the epi- 



20 ANTHROPOLOGY FOR THE PEOPLE. 

dermic or scarf skin; 11th, short, black hair, eccentrically 
elliptical or almost flat in section, and. distinctly woolly, not 
merely frizzly, as Prichard supposed, on insufficient evidence ; 
12th, thick epidermis, cool, soft and velvety to the touch, mostly 
hairless, and emitting a peculiar rancid odor compared by Pru- 
ner Bey to that of the buck goat ; 13th, frame of medium height, 
thrown somewhat out of the perpendicular by the shape of the 
pelvis, the spine, the backward projection of the head, and the 
whole anatomical structure ; 14th, the cranial sutures, which 
close much earlier in the negro than in other races. To this pre- 
mature ossification of the skull, preventing all further develop- 
ment of the brain, many pathologists have attributed the men- 
tal inferiority which is even more marked than their physical 
differences. 

"Nearly all observers admit that the negro child is, on the 
whole, quite as intelligent as those of other human varieties, 
but that on arriving at puberty all further progress seems to 
be arrested." 

Prof. Keane omits to mention the remarkable dif- 
ference in the pelvis of the negro, which is narrower 
than in the Caucasian, more elongated and more in- 
clined and more nearly approaching the quadru- 
mana. The negro pelvis averages in circumference 
only 26i inches, whilst in the white race the aver- 
age circumference is 33 inches. 

There are numerous other differences, some of 
which may be mentioned. The cartilage at the end 
of the nose of the white man is divided, or split, as 
anyone can test by placing a finger on the tip of 
that organ; but in the negro nose this split does not 
exist, nor does it exist in mulattoes. The prostate 
gland in the negro is bilobular, or, to put it in pop- 
ular terms, it may be said to be divided into two 



MONOGENY. 21 

parts, like the quadrumanous organization. The 
absence of the " nasal spine " in the negro is another 
singular difference. 

There also seems to be a difference between the 
blood of the white man and that of the negro, too 
subtle to be detected by microscopic observation, 
but proved by experimental test. The skin of the 
white man inserted in the flesh of the negro becomes 
black, and the skin of the negro grafted on the 
white man turns white. Nothing but the blood 
could produce this change. The pigment which 
colors the skin is in minute cells, principally in the 
lower stratum of the epidermis, or the rete malpighi, 
fixed in the tissue, and filled by secretion from the 
blood. 

The eye of the negro affords a peculiarity of 
structure strikingly different from that of the white 
man. It has been long known, and was described 
by Dr. Samuel A. Cartwright, of Natchez, Mississippi, 
nearly fifty years ago, in simple, non-technical lan- 
guage. He says: 

" If you look into the inner angle of the eye, next to the 
nose, and. slightly elevate the eyelids, you will discover noth- 
ing in the white man's eye but a small prominence, or glandu- 
lar-like substance, and a very small semilunar membrane. 
The prominence is composed of seven distinct crypts, or sacs, 
filled with an unctuous fluid, and has seven distinct openings, 
or orifices. The semilunar membrane is for the purpose of 
directing the tears into a sac, which lies behind and below the 
prominence. But if you look into the eye of the negro, in the 
same manner, you will discover that his eye has an additional 



22 ANTHROPOLOGY FOR THE PEOPLE. 

expansion of the above-mentioned membrane, or, in other 
words, an additional anatomical contrivance, consisting of a 
membranous wing expanded underneath a portion of the 
upper eyelid, and that when the eye is exposed to a bright light, 
the membranous wing covers a considerable portion of the 
globe of the eye. You will find the same membranous wing 
still more fully developed in birds, forming a kind of curtain, 
or third eyelid, called by naturalists the nictitating membrane, 
evidently to guard their eyes against the dazzling influence of 
the sun's rays. The master may neglect to provide his slaves 
with a covering for the head to shield the eyes from the bril- 
liancy of the sun while laboring in the fields, and such neglect 
would greatly increase the irksomeness of labor under a tropi- 
cal sun, if God, in his good providence, had not provided them 
with the above-mentioned contrivance to protect the eyes 
against the brightness of the solar rays. You have, no doubt, 
frequently seen slaves throw off their hats as an incumbrance 
and voluntarily expose themselves bare-headed to the sun, 
without suffering any inconvenience from the intensity of his 
light." 

Strangers at the South have often been surprised 
at seeing negroes thus exposing themselves in the 
sun, and even lying down to sleep under a heat that 
would prove fatal to a white man, but which their 
organization makes tolerable and even pleasant. 
Now that they are free, and, in imitation of the 
white man and under the tyranny of fashion, ne- 
groes carry umbrellas, parasols and veils to shade 
them from the sun, thus putting themselves to in- 
convenience and resisting nature, this membrane 
will, from non-use, prdbably disappear from the 
eyes of negroes in civilized countries. 

Dr. Cartwright further says: 



MONOGENY. 23 

" But if anyone should wish to know why the negro can ex- 
pose his naked skin to a tropical sun without suffering pain or 
inconvenience; why, after a fever leaves him, rejecting soups, 
teas and light diet, he eats, through choice and with impunity, 
a full meal of bacon or pork, voluntarily sits in the sun a 
few hours, as if to promote its digestion, and the next day per- 
forms his usual duties as a field laborer; why he has no re- 
venge for being subjected to the indignity of corporal chastise- 
ment ; why he feels a perfect contempt for those persons of 
other races who put themselves on terms of equality and 
familiarity with him, and why he loves those who exercise a 
firm, yet discreet, authority over him; why he is turbulent, re- 
fractory and discontented under every other government than 
that Which concentrates all the attributes of power in a single 
individual, and why, when freed from the restraints of arbi- 
trary power, he becomes indolent, vicious and intemperate, 
and relapses into barbarism — he may find the cause of all these 
and many more peculiarities of his character, by years of deep 
researches in the anatomy and physiology of his brain, nerves 
and vital organs." 

The author, when in quest of information, was ad- 
vised to apply to Dr. Middleton Michel, a prominent 
physician of Charleston, S. C, and a professor in 
the South Carolina Medical College, as one who had 
paid much attention to comparative anatomy. He 
politely responded, and from his communication the 
following is extracted: 

" In the windpipe, or larynx, we may detect another anato- 
mical development far more frequently than in the white race. 
The larynx is formed of true and false cartilages. The textu- 
ral peculiarity of these false caf tilages is that they are deli- 
cate, pliable, elastic, and never undergo ossification. To this 
class belong the epiglottis and the cartilages of Santorini and 
Wrisberg, The so-called cartilages of Wrisberg, cuneiform or 



24 ANTHROPOLOGY FOR THE PEOPLE. 

cruciform cartilages, as they are also designated, are developed 
within the aryteno epiglottidean folds, one on each side of the 
rima glottidis, or chink of the glottis. Of all these intrinsic 
pieces forming or supporting the windpipe, none are so incon- 
stant, and, when present, even variable as to size, as the Wris- 
berg cartilages ; scarcely any larger than the Santorini carti- 
lages, they, at best, are concealed within the mucous folds of 
the aryteno epiglottic larynx, and are very difficult to find. 
In the white subject I have never met them, and when to the 
touch and sight they were discernible, it has always been in 
the negro. I have made a special investigation of this point, 
and I would caution those who seek to discover these delicate 
nodules of fibro-cartilage, that, when the scalpel would fail to 
discover them, their presence is often satisfactorily revealed 
by simply rolling the aryteno epiglottic folds between the 
thumb and forefinger, as then the touch at once detects the 
firmer resistance of an extremely delicate body enfolded 
within these mucous layers and embedded among the minute 
granules of sparsely-scattered laryngeal glands. 

" Thus it is that, hardly ever encountered and even over- 
looked when present in the Caucasian race, the larger devel- 
opment of Wrisberg cartilages in the negro have led some to 
affirm that they existed only in black persons, constituting 
another racial distinction." 

At the South the negro is believed to be exempt 
from certain diseases, one of which is hydrophobia, 
and certainly they are less liable to and suffer less 
from yellow and malarial fevers than white people. 
Hydrophobia is unknown amongst negroes, and it 
is well known that they have been bitten by rabid 
dogs. It is also believed that the gums of some ne- 
groes, known as "blue gums," secrete a poison 
which makes their bite a dangerous wound. This 
is testified to by respectable physicians and others, 



MONOGENY. 25 

and is, no doubt, true. These negroes probably be- 
long to some African tribe with whom this is a pe- 
culiarity. Some insects, as the chigger, or red bug, 
so annoying to white people of the South, are harm- 
less to the negro. 

The moral diversities are greater and more 
marked than the intellectual and physical. The dis- 
tinguished author above quoted (Prof. Keane), who 
is an Englishman and cannot be charged with pre- 
judice against the negro, makes a suggestion which 
has frequently occurred to some close observers of 
the negro, viz.: "It is more correct to say of the 
negro that he is non-moral than immoral." 

The monogenists maintain that all these differ- 
ences can be accounted for on natural laws, and re- 
sult from climate, food, mode of life and other 
physical causes, and, further, that the Bible requires 
belief in the unity theory. They also maintain that 
all races have certain mental and moral qualities 
which are inconsistent with the idea of difference of 
species. Great weight is also attached to the argu- 
ment from philology, or the science of languages, 
by which it is supposed that all languages can be 
traced to a common source. According to some of 
these theorists, differences in races are not fixed and 
permanent, but the different types, or species, being 
only varieties of the same original stock, will, under 
favorable circumstances, run into one another; in 
other words, the Caucasian may degenerate into the 



26 ANTHROPOLOGY FOR THE PEOPLE. 

Mongolian, Indian, or Negro, and these latter may- 
develop into the former. Other monogenists believe 
the diversities of races, however they may have origi- 
nated, are fixed and permanent. Others, recogniz- 
ing the fact that these diversities, or physical cha- 
racteristics, have existed as far back as our knowledge 
extends, and admitting that they cannot be accounted 
for on natural causes, but unwilling to give up the 
unity theory, attribute them to the hand of God. 

The logical outcome of this theory, as boldly 
maintained by some, is the universal brotherhood of 
man, political and social equality, and the admix- 
ture of races. Blood purity and antipathy of races, 
or instinctive repulsion, are mere prejudices incon- 
sistent with Christian charity and the general good 
of the whole body of humanity. 

This theory is so offensive to our natural instincts, 
and is prima facie so absurd and preposterous, that 
it never could have been entertained by intelligent 
minds, but from the apprehension that belief in it 
was required by the Bible; and that is the only 
reason why it is now esteemed the orthodox faith of 
Christians. It is because of this prejudice, too, that 
Christians, who have been compelled to aban- 
don the theory as utterly untenable, are afraid to 
encounter the prejudices that exist against the con- 
clusions to which polygeny leads. Why close the 
eyes to palpable facts, and force the Bible to an issue 
with science and common sense ? 



CHAPTER III. 

POLYGENY. 

The Plurality Theory, or Polygeny. — Superiority op the 
Adamic Eace. — Divine Will that Race Purity should 
be Preserved. 

THE polygenists deny the propositions of the mono- 
genists, and insist that no satisfactory or reason- 
able account of the origin and differences of races can 
be given except on the theory of different origins. 
They believe that Mongolians, Malays, Indians and 
Africans are not descendants of Adam, and are not 
brothers in any proper sense of the term, but inferior 
creations. They believe this view is entirely consis- 
tent with Scripture, and reject as inconsistent with 
the character of the Almighty the thought that He 
would degrade, by a special act of His providence, the 
great majority of the human race, especially as noth- 
ing of the sort is hinted at in the Sacred Volume, and 
no satisfactory cause for such an act can be assigned. 
They believe polygeny is the only theory reconcilable 
with Scripture. All that is necessary is to construe 
the Bible as an account of the creation of a man 
(Adam) in God's image and after His likeness, without 
denying what is plainly intimated, that other races 
were on earth when Adam was created. We have 

[27] 



28 ANTHROPOLOGY FOR THE PEOPLE. 

his history from his creation, which cannot, consist- 
ently with the Bible, be put back beyond some six 
thousand years. His family have always been the 
representatives of religion, civilization and progress. 
History and tradition point to Southern Asia as the 
cradle of the Adamic race, and there we find the de- 
scendants of Adam, in the earliest days of history, a 
small family, with a language as perfect as any now 
spoken; and from that centre they have gradually 
extended their authority and influence over the 
world, and everywhere the inferior races have dis- 
appeared before them. The fact that they had such 
a language proves the contemporaneous existence of 
a high state of civilization. The idea that tribes 
eliverged from this historic family into Eastern Asia, 
Oceanica, America and Africa, and degenerated into 
the inferior races that have occupied those regions, 
as far back as we have an}>" information, is an assump- 
tion without proof from any source, and is really 
nothing more than a superstition. Since Adam's 
creation, the world has not been without civilization 
and religion in his family. His race has always 
been, on the whole, progressive, but on the theory 
of monogeny, there has been degeneracy and degra- 
dation in the great majority of his descendants. But 
the process of degradation is against science, history 
and the Bible, for all prove progress in science, art, 
and all the material elements of civilization, but 
not in powers of mind, nor in morality and religion. 



POLYGENY. 29 

Archaeology may prove the existence of man on 
earth long prior to the period assigned for the crea- 
tion of Adam, but that will only prove the existence 
of pre-Adamites and not affect the Bible chronol- 
ogy. These latter, or the inferior races, have never 
equaled in any respect the Adamic race, and have 
never shown any aptitude or capacity for civiliza- 
tion and true religion, though some of them have 
had centuries of opportunity. What we find them 
now they have always been, and we are without the 
slightest reason to suppose that their most remote 
ancestors were above them in the scale of humanity ; 
and it is just as absurd and unsupported by evidence 
to suppose that the Adamic race was originally in a 
similar low moral and intellectual state and worked 
out its present elevation. History furnishes no such 
record, nor is there any proof of a savage race hav- 
ing risen to civilization by their own unaided efforts. 
In point of fact, no people have ever become civilized 
by propinquity to civilized races, and when inferior 
races have acquired something of the civilization of 
the Caucasian, they have proved themselves incapa- 
ble of retaining it. In Africa, from time immemo- 
rial, the negro has been in contact with Caucasian 
civilization, but has never acquired it, contented, as he 
has always been, with the necessities of animal life. 
In America, the Indians have witnessed the white 
man's civilization for three hundred years, but with- 
out profit; if capable of civilization, why did they 



30 ANTHROPOLOGY FOR THE PEOPLE. 

not preserve the ancient civilization of Peru, Central 
America and Mexico? It perished with the race 
capable of developing and retaining it. The civilized 
and uncivilized races have always been separate and 
distinct, because God made the former superior and 
the latter inferior and incapable of reaching the 
higher level. 

From this theory, that God made the yellow and 
the black races inferior, physically, mentally and 
morally, we infer that he designed them for a sub- 
ordinate and dependent position; that to impose 
upon them the duties, obligations and civilization of 
the superior race and give them the same mental and 
moral training, is to do violence to their nature and 
must result in evil; that the Creator, having made 
different races, intended that blood purity should be 
preserved, and for this purpose implanted the instinc- 
tive mutual and universal repulsiveness of races; 
that political and social equality is unnatural and 
repugnant to the best human instincts, and that 
miscegenation, or admixture of races, is not only an 
enormous sin against God, but a degrading bestiality 
which can result only in unmitigated evil and final 
destruction. Scientific thought must return to this 
theory, which is in unison with science, Scripture, 
reason, history, common sense and natural instincts. 
It will be found to have a unity and consistency in 
all its parts, which commend it as true. 



CHAPTER IV. 

EVOLUTION. 

Definition and Different Theories of Evolution. — Diffi- 
culty of Accounting for Life. — Inconsistent with the 
Bible. — Adam and Eve Immediate Creations. — Diversity 
in Nature God's Plan. — The Facts of Geology, Pale- 
ontology, and Physiology Against Evolution. — Prof. 
Le Conte's Late Work Criticised. — Evolution Panthe- 
istic in its Tendency. — The Theory not Proven. — Testi- 
mony of Distinguished Scientists. 

A SCIENTIFIC discussion of the theory of Evo- 
lution is not intended, but only some general 
observations and an inquiry into its harmony with 
the Bible. 

The term "evolution" is derived from the Latin 
word "evolutio," which signifies an "unrolling," and is 
employed to explain the mode of creation, or the un- 
rolling or evolving of the present state of things from 
primitive matter; it is the unrolling or coming of 
one thing out of another. With one school of the- 
orists, who accept the Bible as the word of God, it is 
simply the method He employed in creation. They 
admit a final cause, and believe that the laws of na- 
ture were made and put in operation by God to ac- 
complish His purposes, and that He made all things, 
including man, not by an immediate and special act 
of creation, but by the slow process of evolution. 

[31] 



32 ANTHROPOLOGY FOR THE PEOPLE. 

With another school, evolution is made to account 
for creation without the necessity of God. They 
recognize the existence of nothing but matter in the 
universe, and no law above the law of nature. They 
ascribe the origin of species and of all organic forms 
to the " fortuitous combination of matter," which is 
nothing more than chance. The effect is to destroy 
all sense of moral responsibility, and substitute for 
God's moral government of the universe blind forces, 
imminent in matter, chance, and inexorable neces- 
sity. They reject the supernatural, banish the Al- 
mighty from the universe He created, and loudly 
proclaim that their system is destroying Christian- 
ity. In matter they find " the promise and potency 
of every form of life," and, of course, if nothing in 
the universe but matter, there is no future life, and 
man is but a brute. These speculators, who are aim- 
ing at the overthrow of religion, do not seem to be 
consistent with their theories; for if religion is only 
a natural development it must be something that is 
required by man's wants and necessary to his well- 
being; otherwise it would not exist. If evolved, as 
claimed, it was evolved to meet an imperative de- 
mand, just as the human intellect and bodily organs 
were evolved, and hence, like them, a necessity. 
How, then, can they consistently oppose that which 
nature calls for? 

Evolution assumes that the matter out of which 
all things have been evolved, existed primarily in a 



EVOLUTION. 33 

sort of gaseous state, which contained the primal 
germ and all the necessary material out of which the 
universe was formed. It begins with the "Nebular 
Hypothesis," which, in its most popular form, as- 
sumes that all the space now occupied by the whole 
solar system was filled with a "nebulous mass," 
" fire-mist," or gaseous matter, extending through 
infinity, and out of this primeval chaos the earth 
and all the heavenly bodies were evolved by con- 
densation of the nebulas. In some way or other this 
vast nebulous matter settled down around different 
centres and grew into stars and suns. Earth origin- 
ally formed part of the " solar nebulosity," from 
which it became detached and slowly condensed into 
our globe. The moon was originally a part of the 
earth's nebulous matter, from which it became de- 
tached as the earth had separated from the sun. The 
impact of the component atoms upon each other 
produced light and heat. The gaseous matter grad- 
ually condensed and hardened, and each separate 
mass commenced whirling on its own axis and mak- 
ing revolutions around a common central orb with 
amazing precision and regularity, but how the rota- 
tion began no one can tell. In some such way, which 
some men of science seem capable of conceiving, 
earth was formed, and when developed into a proper 
condition for animal and vegetable life, animals and 
plants were found on it. But, unfortunately for 
this theory, the great telescopes constructed since 

3 



34 ANTHROPOLOGY FOR THE PEOPLE. 

the days of La Place have proved the imaginary 
nebula? to be stars, and the theory is generally aban- 
doned as inconsistent with ascertained facts. It was 
in its origin mere guess-work, unsupported by proof. 
But still the nebular hypothesis is adhered to by 
Spencer, Tyndall, and others, who say that, although 
the nebulae within reach of telescopes have been re- 
solved into stars, that does not prove that the nebu- 
lous matter does not exist. The probability, however, 
is that if the nearer nebulae have been resolved into 
stars, the more distant are the same. 

Having accounted for the existence of the world 
in this imaginary way, evolution proceeds to account 
for all living things in it and on it. The claim is 
that men and animals and plants all come from one 
common basis of life — protoplasm, cosmic dust, pri- 
mordial fog, or by whatever name the " formal 
basis of all life " is called. Protoplasm, according 
to Huxley, is the original substance out of which all 
organic matter is developed, and is the same in 
plants and animals. By some means or other the 
gaseous fire, or matter of the universe, got into the 
form of protoplasm, the slimy substance that con- 
tains the germ of life, and out of this mud sprung 
living things. It is described as resembling albu- 
men, or the white of an egg, and is composed of car- 
bon, hydrogen, and nitrogen. This is the " structural 
unit" from which all living bodies, vegetable and 
animal, start into life. Huxley says: " Beast and 



EVOLUTION. 35 

fowl, reptile and fish, mollusk, worm and polype, are 
all composed of structural units of the same charac- 
ter, namely, masses of protoplasm with a nucleus." 
Out of this mysterious substance, in which the life 
germ exists, a mysterious artist fashions and devel- 
ops a reptile, a bird, a mosquito, an elephant, or a 
man. 

The first and insuperable difficulty with the evolu- 
tionist who denies Divine interference is to account 
for that mysterious thing we call life. How did the 
living creatures evolved by the heat of the sun out 
of mud or slime — the lowest form of insect life — 
come to have life? How did the living come from 
the non-living? The answer given is, by " sponta- 
neous generation." But' that is totally and confess- 
edly without proof, and is contrary to the maxim, 
" omne vivum ex vivo." Life nor anything else can 
be evolved from matter unless it previously existed 
in matter, for evolution is the unrolling of something 
already existing in germ or embryo. Spontaneous 
generation is neither more nor less than creation, or 
causing something to exist which does not exist. In 
other words, it is attributing to natural laws divine 
power, or the power to make something out of 
nothing. 

No human skill nor power has yet succeeded in 
producing a spark of life. Evolution (and all sci- 
ence) is confessedly helpless and utterly baffled before 
the problem of the origin of life. No more is known 



36 ANTHROPOLOGY FOR THE PEOPLE. 

of it now than was known to the world four thou- 
sand years ago. This is almost universally admitted. 
The controversy on this point has been settled by the 
experiments of Prof. Tyndall, a skeptical evolution- 
ist, who demonstrated that in every case in which it 
was claimed that life had been generated from dead 
organic matter, the living germs were derived from 
living parents. He affirms " that not a shred of 
trustworthy experimental testimony exists -to prove 
that life in our day has ever appeared independently 
of antecedent life." 

But scientists have a convenient way of getting 
over such difficulties, and say that although there 
may now be no such thing as " spontaneous genera- 
tion," there may have been in some past age, or such 
a condition of things may have existed by which life 
was produced by natural laws. And this guess or 
supposition is called science! Darwin supposed that 
life was given by the Creator to a few primitive forms 
in the beginning. 

It is maintained that matter is eternal, though 
Scripture teaches the eternity of God, and that He 
alone is the first and the last, the beginning and the 
end; but it cannot be maintained that life is co-exist- 
ent with matter, because geologists teach us that 
there was an azoic (no life) age, or period of time, 
in the earth's existence, in which it was impossible 
that life could exist. More than a dozen times, as 
geology reveals, the earth has been submerged and 



EVOLUTION. 37 

all animal life on it destroyed. Human pride is 
humbled before the great mystery of life, and is 
obliged to confess: "It is too high for me; I cannot 
attain unto it." The only explanation is in the plain 
teaching of the Bible, that creation was the imme- 
diate act of God, who is the sole author of life. He 
is the Creator of all things, but if matter is eternal, 
then, instead of being the creator, He is only the 
fashioner, or developer of matter into the present 
cosmic system, and really created nothing. If He 
did not, or could not, create matter, the fair infer- 
ence is that He could not annihilate it, and, there- 
fore, would not be omnipotent, and if not omnipotent, 
then no God at all. 

Evolution fails at the outset to account for life. 
It teaches that all organic life has been developed 
from a primeval germ, but as to whence that origin- 
ated and how it became endowed with such wonder- 
ful powers and activities, we are told nothing. The 
"fortuitous combination of atoms," the very exist- 
ence of which is only an assumption, has produced 
all organic and inorganic formations, or evolved 
creation out of lifeless matter. Life is evolved out 
of the lifeless, the organic out of the inorganic, 
mind out of matter, thought out of the non-thinking, 
soul out of the soulless. Conscience is a mere 
phenomenon of molecular changes and has no moral 
authority; it simply grew as anything else grows, 
and is the result of necessity. The delicate organs 



38 ANTHROPOLOGY FOR THE PEOPLE. 

of sight, sound, touch and smell have gradually de- 
veloped by natural forces, and all without the inter- 
vention of a Divine mind! Could anything be 
more absurd? If anyone not a scientist should 
give utterance to such nonsense, he would be set 
down as one of those whom the Bible calls fools; 
but when coming from Huxley, or some other dis- 
tinguished scientist, the believers in what Carlyle 
calls " the gospel of dirt," receive it as science, and 
exclaim: "Great" is science, and Huxley is her pro- 
phet!" 

Matter and life are as unlike as it is possible to 
conceive things to be; there is no analogy or simi- 
larity between them, and the idea that one can pro- 
duce the other is too absurd for patient consideration. 
Life is an entity, as much so as matter, and its con- 
nection and association with matter is as inexplicable 
as the union of the human soul and body, or the 
union of the divine and human in Jesus, the Christ. 

Evolution, as already stated, implies that there is 
something to be evolved. Nothing can give out 
that which it does not possess. Like evolves like, 
and something cannot come from nothing. Insen- 
sate matter cannot evolve sensation, unless sensa- 
tion previously exists in matter. It is preposterous 
to talk about matter evolving mind, reason and con- 
science, unless these principles exist in matter. And 
this is just what people endowed with reason and 
common sense are invited to receive as a truth of 



EVOLUTION. 39 

science! Invisible atoms, or molecules, supposed to 
exist in protoplasm, but which no microscope has 
ever detected, are imagined to contain the power 
and potency of life, and without a designing mind 
to have evolved from slime, first a tadpole or earth- 
worm, and finally man! In other words, these 
wonderful molecules have wrought all the mighty 
works usually ascribed to the Almighty. How these 
atoms, accepted as the final cause of all things, 
came into existence and survived all the vicissitudes 
that the earth has experienced from gases, water 
and intense heat, are some of the marvels that 
science has not explained. 

But we cannot discuss the various existing schools 
of evolution. The "fittest," if there is any such, 
may survive; but they are conflicting and are more 
likely to destroy each other, and then the voice of 
truth will be heard. 

Evolution is 'prima facie inconsistent with the 
Bible, because its great advocates are nearly all un- 
believers. It is emphatically the theory of infidels, 
skeptics and atheists — the pet philosophy of all the 
fools who say in their hearts, there is no God. It is 
used by Huxley, Spencer, Hseckel and others in 
support of infidelity. The present age is materialis- 
tic, and the tendency of speculative thought is to 
the denial of the spiritual and of God, or a refusal 
to recognize His presence and agency in the affairs 
of the world; and hence the popularity of evolution 



40 ANTHROPOLOGY FOE, THE PEOPLE. 

with this class of minds. It attempts to account for 
creation and all the phenomena of mind and matter 
without Divine interposition. They deny design, 
intelligence and will in creation, and reduce every- 
thing to the action of properties and forces inherent 
in matter. They stop at secondary causes, and ignore 
the maker of the laws and forces they put in the 
place of God. Spencer assumes the self-existence 
and eternity of matter. On this assumption, God 
and the universe are co-eternal; they are two par- 
allel existences, and we can just as well infer the ex- 
istence of matter from God as the existence of God 
from matter. The Bible declares that God alone is 
eternal and that He created all things. The mean- 
ing of the word translated " created," in the first 
verse of the Bible, is not settled, but many of the 
best scholars think that it implies creation out of 
nothing, and this is the meaning usually attached 
to it. It seems to express the idea that matter is 
not self-existent, or eternal, in opposition to all 
heathen philosophers, and is the only word to ex- 
press an original creation. Other words are used in 
reference to God's work, which mean to "form," 
"shape," or "build," out of existing matter. In 
Gen. ii. 3, it is written that God " rested from all His 
work which He had ' created and made.' ' : Here the 
best and most natural interpretation is that He first 
created matter, and then fashioned it into various 
organisms. This is strengthened by a consideration 



EVOLUTION. 41 

I 

of the means by which God produced the universe: 
"He spake and they were made; He commanded 
and they were created." 

1 Scientists tell us that creation out of nothing is 
inconceivable, and we admit the truth of the axiom 
"ex nihilo nihil fit;" but it does not apply to creation 
by the Almighty, who is infinite in power and re- 
sources, and to whom nothing is impossible. Con- 
trary to this maxim of science, St. Paul teaches that 
the universe was " not made of things which do ap- 
pear," or, in other words, that this world which we 
now see was not made out of any matter now ap- 
pearing or existing, but out of nothing, at the com- 
mand of Him who "spake and it was done;" and 
this the apostle describes as one of the first articles 
of faith. Science cannot possibly teach us anything 
about the origin of the universe, but " through faith 
we understand that the worlds were framed by the 
word of God." 

Evolution, as generally understood, is creation by 
the laws of nature. Everything must have a>cause, 
and every effect is the result immediately of some 
law. The laws of nature are numerous. Who made 
them? The evolutionists answer through their pro- 
phet, Mr. Spencer, that their author, or ultimate 
cause, is " unknowable." But the human mind, con- 
scious that it would not be in existence without an 
omnipotent, intelligent creator, and feeling that such 
a creator, if a benevolent being, would not leave his 



42 ANTHROPOLOGY FOR THE PEOPLE. 

creature without a knowledge of its creator, is not 
satisfied with such an answer, and irrepressibly 
clamors for a final cause. Evidently the laws of 
nature are not ultimate. Is it not more reasonable 
and more scientific to assume that these laws are all 
made by God, the only final cause? On Him, as the 
Creator, the mind rests satisfied. No one doubts 
that God could have formed the present universe by 
a process of evolution, and if it was possible to 
prove that, it would not be inconsistent with theism, 
and might be held consistently with belief in the 
Bible. The Bible idea is, that God is constantly 
present in creation, controlling and directing all 
things so as to work out His eternal purposes, and to 
do this He must exercise His providential care and 
protection unceasingly over all His creation; and to 
exclude Him from His providential care of His works 
is virtually to dethrone Him. The attempt to account 
for the origin of creation on natural principles, 
though coupled with theism, and ascribing every phe- 
nomenon to some secondary cause, has a sure ten- 
dency to withdraw the mind from the contemplation 
of God and invisible things. If God has always 
operated by natural laws, then what need at all of 
His interposition? How prove that He exists apart 
from matter? And would not pantheism be the 
logical result? On such a theory there can be noth- 
ing supernatural, and, of course, it is fatal to revealed 
religion. Men argue in this way: Evolution, they 



EVOLUTION. 43 

say, is a law of nature. If the laws of nature are 
unchangeable, there can be no miracle, no special 
providence, and, of course, it is idle to pray for any 
blessings requiring a deviation from the laws of na- 
ture; and hence the writers of the Bible are in error, 
and it cannot be God's word. They forget that we 
can ourselves control, or set aside to some extent, the 
laws of nature and accomplish our purposes despite 
their opposition. We can overcome distance by 
steam, telephone and telegraph in a way that a few 
years ago seemed impossible and miraculous. If we 
can in, a measure, master the laws of nature, how 
much more can God! He can certainly do His pleas- 
ure, without reference to natural laws. Nothing can 
control His power but His own will. 

If creation was not supernatural, and all things the 
product of natural laws, then the same natural forces 
will operate in the future, and there can be no com- 
ing of Christ; for no divine Christ could ever have 
existed, and there can be no resurrection, no future 
state, no judgment and no eternity. Man dies and 
goes to dust and ashes, and what laws of nature will 
evolve his remains into a new spiritual body, or 
evolve the new heavens and the new earth wherein 
dwelleth righteousness? The plain teaching of the 
Bible is that God created all things by the immediate 
exercise of His power; but evolution, as accepted by 
believers in the Sacred Volume, teaches that He 
created by the slow operation of natural laws, of 



44 ANTHROPOLOGY FOR THE PEOPLE. 

which there is no proof, and of which j>roof is im- 
possible from the nature of the case ; for no one can 
look back to the beginning and prove God's method 
of work, and there are no records of any description 
to bear witness. 

If evolution is true, nothing was originally created 
perfect, but all living things are due solely to the 
operation of unconscious, unintelligent forces, as ex- 
pounded by Hseckel, Huxley and Strauss. But the 
plain meaning of the Bible is, that every living 
thing, animal and vegetable, was made perfect in the 
beginning, and ordained to produce " after its kind." 
The grass, the herbs and the tree were all made per- 
fect, " each with its seed in itself," to generate 
" after its kind," and every animalVas made perfect, 
with the wonderful power of reproducing or propa- 
gating its species " after its kind." The great law of 
reproduction announced in the Bible is " each after 
its kind;" but evolution sets this all aside and 
produces all living creatures from one low type of 
life. 

Christianity reveals a God who gives us our daily 
bread, who clothes the grass of the field and gives 
the lily its beauty, who numbers the hairs of our 
heads and notes even the falling of a little sparrow; 
but evolution excludes Providence: the laws of na- 
ture operate without God's superintending care ; His 
presence is not needed, and the evidence of His ex- 
istence is weakened. But we cannot love, revere and 



EVOLUTION. 45 

worship a God for whom we have no practical need, 
and the inevitable tendency must be to disregard, 
forget, and finally deny and reject such a deity. The 
evolutionist forgets to trust in God, because his mind 
is directed to natural laws. The essence of Chris- 
tianity is implicit trust in God, and without such trust 
there can be no love or devotion. There is no logi- 
cal halting place between atheism and a God who 
has left the world to the operation of natural laws 
and withdrawn himself as a necessary factor in the 
affairs of the world. Such a God would not be a be- 
nevolent being, and, therefore, no God at all. 

On the question of man's origin, evolution has not 
and cannot cast a single ray of light. It teaches that 
he is evolved from some lower animal; and all natu- 
ralists agree that in his physical structure he is most 
nearly allied to the ape. But the "missing link," 
the absence of intermediate species, is still missing, 
and the widest possible gap exists between man and 
animal creation. All the investigations of late years, 
conducted regardless of labor, time and expense, 
have really resulted in proof of the fact that there is 
no connection between man and the ape, or any 
other animal. A German scientist, A. Woldt, in an 
article published in a leading German review, Nord 
und Sued, February, 1887, says, " There is perfect 
unanimity among scientists that none of the known 
apes is the ancestor of man." The gulf between 
man and animals is impassable. 



46 ANTHROPOLOGY FOR THE PEOPLE. 

The Bible says: "The Lord God formed man out 
of the dust of the ground and breathed into his nos- 
trils the breath of life, and man became a living 
soul." That is a distinct statement that God made 
him immediately, out of inorganic matter, dust, de- 
cayed, crumbling, disintegrated leaves, grass, stones, 
wood, etc. An ape, or any living animal, is not " dust," 
but organized matter. The word " dust " seems to 
exclude the evolution theory. So, St. Paul says, "the 
first man is of the earth earthy," again the same 
thing, inorganic matter, or dust. Adam, the first 
man, is called by St. Luke " the son of God." Does 
not this imply that he was created immediately by 
God? Does not St. Paul's expression, "we are his 
offspring," imply the same? The clear implication, 
not to say j)ositive statement, is that his body was an 
immediate creation; and the positive statement is 
that God "breathed into his nostrils the breath of 
life," which is totally irreconcilable with evolution; 
this was special and immediate. The Bible tells us 
how man was created; but no living naturalist, if 
interrogated as to man's origin, can give a more sat- 
isfactory answer than Quatrefage's, "I do not know." 

Some think evolution may be applied to plants and 
animals, but not to man's creation. Mr. St. George 
Mivart, in " Men and Apes," published in 1874, adopts 
the general theory of evolution so far as man's body 
is concerned, but claims a specific creation of his 
soul. If it is assumed that plants and animals are 



EVOLUTION. 47 

evolved from protoplasm, to make the theory con- 
sistent and logical the same must be assumed of 
man; and if true of his mental and physical nature, 
how stop short and not assume that his spiritual na- 
ture, his ideas of God and eternity, are evolved in 
the same way? Opinions and theories will, in the 
long run, reach their legitimate conclusions. The 
final rejection of God and revelation is the natural 
and logical outcome of evolution. This was illus- 
trated in the case of Darwin, who was a Christian, 
but, with his development theories, ran into infi- 
delity. 

Man appears in creation suddenly and fully devel- 
oped, and, I repeat, with no proof to connect him 
with any lower animal. Huxley confesses that if, in 
defining man, we are to take into account the phe- 
nomena of mind, there is between man and those 
beasts which stand nearest to him in anatomy a 
difference so wide that it cannot be measured, an 
"enormous gulf," "a divergence immeasurable" and 
" practically infinite." Tyndall says, " the chasm be- 
tween brain action and consciousness is impassable," 
and he adds, "here is the rock upon which material- 
ism must split whenever it pretends to a complete 
philosophy of the human mind." Darwin says, "the 
difference between the mind of the lowest man and 
that of the highest animal is immense." In all the 
known past we see no evidence of evolution in him, 
physically, mentally, or morally. He has more know- 



48 ANTHROPOLOGY FOR THE PEOPLE. 

ledge, but not greater mental power. We know this 
to be true, and it is a standing barrier in the way of 
evolution. Some of the evidences of this truth have 
been adduced in another chapter of this work, but 
it may be here stated that those marvelous works of 
pre-historic ages, the pyramids of Egypt, the most 
stupendous ever erected by human hands, and which 
loomed up six hundred years before the wearied Is- 
raelites toiled beneath their shadows, furnish incon- 
testable proof of the genius, science, and civilization 
of their builders. If the architecture of the Great 
Pyramid was of human origin, it was the fruit of an 
intellect unsurpassed, if equaled, in all subsequent 
time. How is it that the wisdom and knowledge 
which conceived and constructed these memorials of 
a forgotten age were never attained by Grecian sage 
nor equaled by modern savant t 

Modern enterprise and research have unearthed 
in Western Asia records made on clay tablets, bricks 
and stones, which attest the truth of the Bible, and 
tell us of civilizations equal, or superior, to those 
of Greece and Rome in their most brilliant period. 
If the evolution of modern scientists was ever any- 
thing more than the figment of a brain that knew 
nothing of an Almighty Creator, it has been dor- 
mant for at least five thousand years, or expired in 
evolving the mighty genius that gave birth to the 
pyramids and the hoary civilizations of the unknown 
past. In point of fact, there is no change in the 



EVOLUTION. 49 

physical, mental, and moral capacities of races. The 
Adamic races of the present day have no advantage 
in natural powers and capacities over those of early 
days. 

The Bible tells us that man was created alone and 
lived alone for some time until Eve was created, and 
that God made her after Adam and out of a rib taken 
from him whilst he was in a " deep sleep." Her crea- 
tion was clearly the immediate and special act of 
God. There is no avoiding this conclusion consist- 
ently with orthodox views of revelation, unless the 
evolutionists again call for time and assume that 
Adam's "deep sleep" lasted several thousand years 
longer than Rip Van Winkle's, in which Eve was 
evolved. But some of the evolutionists bridge over 
this difficulty by assuming that the account of Eve's 
creation is an allegory. What writer ever introduces 
allegory in a historical narrative without giving some 
intimation of it, or in some way making it to appear 
that it is really an allegory? If the history of Eve's 
creation is an allegory, why may not other persons 
and narratives in the Bible be construed into alle- 
gories when they do not fit in with our theories or 
peculiar ideas? Why not assume that the story of 
Adam's creation is a fable, or allegory, and that the 
Garden of Eden, the trees in it, the eating of the 
forbidden fruit, the serpent, on which facts the whole 
Christian scheme is based, are all allegorical ? Was 
it an allegorical sleep that came over Adam when 
4 



50 ANTHROPOLOGY FOR THE PEOPLE. 

the allegorical rib was taken from his allegorical 
side? Was it an allegorical conversation that is re- 
corded between the woman and the serpent? Was 
it an allegorical conversation between God and Adam 
in the garden after the fall, and was it an allegorical 
curse that was pronounced on the sinning pair? Who 
is to decide what is allegorical and what is truthful 
record? Why not become rationalists at once and 
convert the book into a collection of legends and 
myths ? Much of the corruption of the early church 
arose from pagan influences, particularly from gnos- 
ticism, which introduced the allegorical 'method of in- 
terpreting scripture. The serpent, the evil one, was 
allegorized into a redeeming power, or the redeem- 
ing word, as Cain and Judas were into true spir- 
itual heroes, thus destroying the influence of the 
Bible and subordinating it to tradition and the au- 
thority of the church. St. Paul assumes the literal 
truth of the Mosaic account of the creation of wo- 
man, and makes it the ground of his exhortation 
that woman is not to assume " authority over the 
man." The Bible also says there was not found 
a helpmeet for Adam, implying that there was no 
woman. If Adam was evolved, others, males and 
females, were evolved contemporaneously with him. 
He must have had brothers, sisters and innumerable 
kindred and other fellow-beings, and could not have 
been alone, as the Bible says he was. Others must 
have approached him very closely in perfection, both 



EVOLUTION. 51 

male and female, and surely a " helpmeet v might 
have been found on evolutionary principles. 

The Bible idea of Adam is that he was created 
pure and holy, but capable of sinning. Is the theory 
that he was a developed barbarian consistent with that 
conception? The sinless nature with which Adam 
was gifted was lost by the fall. He died by reason 
of that spiritually — became dead in trespasses and in 
sin. In his body, too, the seeds of death were sown, 
and Adam became a dying man. In this respect all 
idea of evolution is excluded, for evolution teaches 
that his moral attributes, as well as his intellectual, 
were gradually developed from a low to a higher 
state; but in Adam there was moral degeneracy, if 
not mental also. But, again, the record of Moses is 
conveniently converted into allegory, or fable. If 
there was no Adam, who was created holy and fell 
by sin, then there was no redeeming Christ and no 
need for an atonement. Reject the Bible account of 
man's origin, and the whole system of Bible truth 
goes with it. Impair confidence in the Sacred Word 
and all faith is shaken. 

In some circles it is looked upon as evidence of 
"culture," or "advanced thought," to set Moses 
aside as uninspired, or only partially inspired, and 
to reject the miracles he relates as mere Jewish 
fables. But if Moses was not inspired, who of the 
writers of the Bible were? Why attach less author- 
ity to him than to David, Isaiah, John or Paul? 



52 ANTHROPOLOGY FOR THE PEOPLE. 

We still prefer the old-fashioned theology of St. 
Paul, who declared that " all scripture " was given 
by inspiration of God, and of Christ, who com- 
manded to "search the scriptures," declared they 
could not be " broken/' and that those who would 
not believe Moses and the prophets would not be- 
lieve one who rose from the grave. This ruthlessly 
destructive criticism leaves us without a Bible, 
without God, and without hope in this world. A 
better authority than modern scientists, or critics, 
tells us that the Old Testament was written by 
" holy men of old, who spake as they were moved by 
the Holy Ghost," and on that authority we are con- 
tent to receive it as a whole, until proved untrue, or 
something better is substituted for it. If "the 
song of Moses and the Lamb " is sung in heaven, 
we need not be ashamed of it on earth. But if 
Moses has mixed up fables with his professed his- 
tory, he is unworthy of credit. When Christ prayed, 
"Sanctify them by Thy truth, Thy word is truth," 
He referred to the whole Jewish scriptures. 

He and His apostles refer to particular miracles 
which some Christian ministers sneer at as Jewish 
fables in such a way as to show plainly that they be- 
lieved them and accepted unreservedly the entire 
Old Testament. 

Angels, if their existence is admitted, were either 
evolved or created. If evolved, then from what? 
We have no intimation of any creatures between 



EVOLUTION. 53 

men and angels existing, or ever having existed. 
If evolved from man, they would have appeared 
subsequently to man. The " missing link " between 
angels and men is as hard to find as between men 
and apes. Men may be developed into angels, but 
not by any process of evolution. 

Man, on the evolution theory, is simply the head 
of the animal kingdom, a sort of primus inter pares, 
and ought, in a few millions of years, to develop into 
some higher being. Or, according to Tyndall, he is 
a mere cunningly devised, or rather developed, 
machine — an automaton impelled by forces over 
which he has no control and which make him irre- 
sponsible. For five thousand years he has made no 
progress in his physical, mental or moral constitu- 
tion. 

Evolution has done nothing for man in the past, 
is doing nothing for him now, and will do nothing 
in the future. He must work out his destiny by the 
means and powers God has given him. Christians 
do not look for further evolution, in its scientific 
sense, from the present state. They look, it is true, 
for a higher and better life in great eternity, but it 
would require great ingenuity to interpret the lan- 
guage of the Bible, concerning the future, consist- 
ently with the theory of evolution. The earth is to 
be destroyed and made anew by the immediate act 
of God and by a sudden and rapid process. If the 
world is to be destroyed and made anew by the 



54 ANTHROPOLOGY FOR THE PEOPLE. 

special and immediate exercise of God's power, it is 
reasonable to suppose that He created it in the same 
way at the beginning. 

At the foundation of evolution is the postulate 
that one species is evolved into another. But no 
process by which one species of animals is trans- 
formed into another is now in operation, nor has 
been in all the known past. I believe, with Agassiz 
and other Christian scientists, that creation was the 
immediate act of God, and that from the beginning 
there has been a series of creations, and no science 
can assign a better cause for any formation or exist- 
ence than that God made it; that affords a complete, 
consistent and reasonable explanation of all the facts 
of science. 

Diversity in nature is God's plan. He has made dif- 
ferent species, just as he has made no two persons ex- 
actly alike, nor two leaves of trees precisely the same. 
Varieties are innumerable, and the causes producing 
them are in constant operation, but they are confined 
strictly within the limits of species. The bounds of 
one may touch closely upon another, but they never 
overlap, nor run into one another. As Agassiz says, 
they move in regular cycles, but the cycles never run 
into one another. Domestic animals of the same 
species are found in great varieties, but no matter 
how great the differences in varieties, a sheep is 
always a sheep, and a horse, whether a Shetland 
pony or Percheron, is always a horse. Pigeons 



EVOLUTION. 55 

exist in numerous varieties, but are never trans- 
formed into any other kind of bird. No connecting 
link between different species has ever been dis- 
covered. If such " links," or intermediate species, 
ever existed, they would be found in every stage of 
development. Between man and the ape (supposing 
man to be thus developed, for the sake of illustration) 
there would be innumerable creatures, varying in 
form and shape as they gradually emerged from the 
ape to man. For instance, we would find them with 
tails of every length, from the present long-tailed ape 
down to a mere stump, which finally disappeared 
when the human stage was reached. Lord Mon- 
boddo's explanation of its disappearance is as satis- 
factory as any other — " Man rubbed off his tail by sit- 
ting on it." But, unfortunately for this theory, the 
lower extremity of man's spine has none of the func- 
tions of a tail, whether in a rudimentary state, or 
lost by disuse. 

"'Tisn't easy to settle when man became man, 
When the monkey-type stopped and the human began, 
As some very queer things were involved in the plan." 

It is a little singular how tails come and go in the 
story of man's evolution. His remote ancestor, the 
tadpole, lost his by dragging it on the ground until 
it disappeared in his progeny, the frog. In the Pri- 
mary Period, the caudal appendage was, it seems, not 
needed; but in subsequent developments it again ap- 
peared in man's immediate progenitor, the monkey, 



56 ANTHROPOLOGY FOE, THE PEOPLE. 

which has a long, strong tail. Having reached its 
full development in the monkey, it suddenly dis- 
appears in his descendant, man, as explained by 
Lord Monboddo. But it takes a scientist to appre- 
ciate such transformation. 

The connecting link, or the evidence for the trans- 
mutation of species, has been looked for in vain in 
fossil remains. The fossil' proofs, which ought to be 
most numerous between man and his brutish ances- 
tor, because man is a late, if not the very last, ani- 
mal creation, are confessedly wanting, and the want 
of them is fatal to the theory. Many plants and ani- 
mals sculptured on the ancient monuments of Egypt 
are the same to-day as they were fifty centuries ago. 
The same may be said of barley and wheat found in 
the tombs of the Pharaohs. Bones, or fossils, esti- 
mated to be many thousand years old, are the same 
as those of like species now existing, proving that 
animals now living in many parts of the earth are 
of the same type as those which lived thirty thou- 
sand years ago, or more. It is estimated that the 
coral reefs of the ocean must have required at least 
a hundred thousand years for their formation; but 
no change in all that period has taken place in the 
zooj)hytes by which they were formed. Evolution 
has left them as they were in the beginning. Even 
Professor Huxley admits that "there is no instance 
in which a group of animals having all the characters 
exhibited by species in nature has ever been orig- 



EVOLUTION. 57 

inated by selection, whether natural or artificial." 
Darwin admits that the weight of authority is against 
the theory of transmutation of species. He says: 
"The transitional forms joining living and extinct 
species not being found; the sudden manner in 
which several groups of species first appear in Eu- 
ropean formations; the almost entire absence, as at 
present known, of formations rich in fossils beneath 
the Cambrian strata, are all undoubtedly difficul- 
ties of the most serious nature. We see this in the 
fact that the most eminent paleontologists, namely, 
Cuvier, Agassiz, Barranda, Pictel, E. Forbes, Fal- 
coner, etc., and all our greatest geologists, as Lyell, 
Murchison, Sedgwick, etc., have unanimously, often 
vehemently, maintained the immutability of species." 
Geology proves that in the ages of living creatures 
the highest and most complicated organization ex- 
isted, and as there are no evidences of other crea- 
tures at all approaching them from which they could 
have been evolved, they must have been immediate 
creations and not the slow product of evolution. 
The Devonian Age commenced with the highest type 
offish. The hugest reptiles, far exceeding in size any 
at present existing, introduced the Reptilian Age. 
Mastodons introduced the Age of Mammals. The 
earliest fossils are of plants and animals that lived 
in water, or when the earth was almost entirely cov- 
ered with water. But the shells of the Age of Mol- 
lusks show no signs of evolution; for there is just as 



58 ANTHROPOLOGY FOR THE PEOPLE. 

much evidence that the largest were created, first as 
that the smallest first appeared. The tiniest shells, 
invisible to the naked eye, are found with others of 
enormous size, as much as four feet across: they were 
apparently created contemporaneously. The general 
tendency of the facts of paleontology are regarded 
by some of the most eminent English and American 
scientists as being dead against evolution. Hugh 
Miller asserts that the fossil remains furnish evi- 
dence of degradation from a higher to a lower order, 
instead of an upward tendency from the lower. It 
is sacrificing truth to assert that paleontology affords 
any support to this arbitrary hypothesis, and it is 
only from the fossil remains that evidence is possible. 
Skeptical scientists attempt to avoid the evidence 
of permanency of type in a way that seems to be 
more puerile than philosophical. They are obliged 
to admit the persistence of types under the same con- 
ditions. Change, they tell us, depends on surround- 
ings, or the influence of conditions. Some insects, 
reptiles and animals are contented with their envi- 
ronment, and remain unchanged in type through 
long periods of time. Others, not satisfied with their 
condition, are pushing ahead for some better state, 
and in the course of some millions of years change 
their type. And so Prof. Huxley maintains that 
permanency of type in certain animals and vege- 
tables is consistent with evolution. Some types, it 
seems, are discontented or ambitious, and constantly 



EVOLUTION. 59 

striving for something better, while others with sim- 
ilar surroundings are contented as God made them. 
In the case of some, it would seem their Maker did 
not know their wants and capacities, and so placed 
them in unfavorable surroundings. All this is the 
merest figment of the imagination of men wise in 
their own conceit. What possible proof is there that 
any living animal, except man, is not contented 
with its natural state, or that it is striving for some 
higher state than that in which God has placed it? 
All living creatures, including the lower races of 
men, are content as God created them and assigned 
them their place in nature, and there is not the least 
evidence of their struggling for a higher and better 
state. 

Another assumption of the evolutionists is, that 
different species are evolved, not by environment 
only, but by "natural selection" and the " survival 
of the fittest." It is also assumed, without proof, 
that there is a natural tendency to variation. There 
is a capacity to vary to a limited extent; but the ten- 
dency is to retrograde as well as to advance, to rise 
and also to fall, but no tendency, as there is no ca- 
pacity, to pass from one species to another. No one 
maintains that any such tendency is proved. Von 
Hartmann, a leading German philosopher, and many 
others, totally deny any such tendency. 

The philosophy of " natural selection " is, that 
organic existence — all living creatures — must corre- 



60 ANTHROPOLOGY FOR THE PEOPLE. 

spond, or be co-ordinate, with environment or sur- 
roundings; and the more perfect this correspondence, 
or co-ordination, the more favorable are the condi- 
tions of existence. The necessities of animal life 
arise from unfavorable changes in environment — 
changes of climate, food, natural multiplication, dis- 
ease and other such causes. An unfavorable change 
impairs or destroys organic existence. Strong organ- 
ism resists and survives these changes better than 
weak. Then there arises a struggle between the 
weak and the strong for the most favorable condi- 
tions of existence, in which the weak perish. The 
stronger, surviving and perpetuating its organic 
form, tends to the improvement of the type. An- 
other principle is, that as environment changes, or- 
ganism changes to correspond, and thus promotes 
welfare. Mivart, an evolutionist, pronounces "nat- 
ural selection" "a puerile hypothesis." 

The theory is, that nature selects and preserves use- 
ful variations — only the useful — and that all crea- 
tures advance towards perfection; that the imperfect 
is gradually improved, and existence made easier 
and pleasanter. In the human constitution, the ten- 
dency should be to the modification or removal of 
all that causes pain or disease. Is this sustained 
by facts ? Take a single illustration, the birth of 
children. This wonderful provision of Providence 
for perpetuating the species is now attended with 
danger, and requires for the mother care and skilled 



EVOLUTION. 61 

assistance. But how different is it in the animal! 
It is, in animals, an easy process, requiring no ex- 
ternal help. If man was primitively a brute, the 
human birth was simple, comparatively painless and 
without danger; but it has developed into the present 
complex, painful and dangerous process! 

The dragon-fly, tadpole and other organisms de- 
velop, in water, organs for life in the air which would 
cause them to perish if they did not make their way 
to the upper atmosphere. What connection has this 
with environment? In the water they know nothing 
of what is outside of it, and to suppose they are 
struggling for and evolving an organism adapted to 
a world of whose existence they are unconscious, is a 
fancy a school-girl might indulge in. 

To all these mere hypotheses it may be replied that, 
as a matter of fact, the " fittest " do not survive as a 
general rule. Sometimes the " fittest " are the most 
delicate and most difficult to preserve with all that 
human care can do. The fittest survive only when 
controlled by human agencies. It is in this way 
(by human agency) and this alone, that improvement 
in animals is ever effected, as in the case of domes- 
tic animals, which are improved by careful breeding 
and attention to their surroundings. Agassiz said: 
" Our domesticated animals, with all their breeds and 
varieties, have never been traced to anything but 
their own species; nor have artificial varieties ever 
failed to revert to the wild stock when left to them- 
selves." 



62 ANTHROPOLOGY FOR THE PEOPLE. 

In all organic life there are reversions as well as 
advances. The beginning of species is perfect; de- 
terioration follows, as is proved by the Silurian 
fossils. Prof. Dana says that organisms never be- 
gin at their lowest point, but high up, and then 
deteriorate ; and this he lays down as a rule to which 
there is no exception. The first man was made 
perfect, and no science can offer an iota of proof to 
the contrary, and analogy makes it probable, be- 
cause in living organisms there is deterioration 
rather than advancement, This does not conflict 
with the fact of progress in creation, for the lowest 
organisms were created first and then the higher, 
and that is progress; but between each there is a 
chasm. Each order was created perfect, but instead 
of advancing, each particular order rather evinces 
degeneracy. 

It is said by some, that evolution is not the trans- 
mutation of one species into another, but the deriva- 
tion of one from another; or, that all organic forms 
are derived from some preceding organism. But 
whether this is a material distinction or not, it does 
not alter the nature of the evidence required. Prac- 
tically, transmutation and derivation amount to the 
same thing, and the proofs are the same. 

A physiological argument against this theory is de- 
rived from some of the peculiar differences found to 
exist between the white man and the negro. What 
process of evolution, or natural selection, or co- 



EVOLUTION. 63 

ordination of organism to environment, could change 
the solid cartilage of the negro's nose into the 
split nose of the white man? "What process of evo- 
lution could change the prostate gland of the ne~ 
gro, or any imaginary brutal human ancestor, into 
that of the white man? The split in the nose is not 
a needful thing, and has no known use or purpose; 
and the same may be said of the difference in the 
prostate gland and the absence of the nasal spine in 
the negro. These organs in the negro, in their 
present form, answer all purposes, and their differ- 
ent forms in the white man give him no advantage. 
The negro knows nothing of these differences and 
can feel no desire for a change; and so there could 
be no seeking, or striving, after improvement or 
change in these respects. These differences are al- 
most unknown. It is doubtful if half a dozen men, 
including anatomists and scientists, can be found 
in the city of London, or New York, who are aware 
of them. They are totally unaccountable on any 
principle of evolution. They are, too, just as un- 
accountable on the unity theory of degradation. No 
natural causes can be conceived of which could have 
changed the nose and prostate gland of Noah's de- 
scendants, to say nothing of other similar differ- 
ences, into their present structure in the negro. 
This argument is conclusive against both evolution 
and monogeny. One fact inconsistent with or con- 
trary to a hypothesis overthrows it. 



64 ANTHROPOLOGY FOB, THE PEOPLE. 

It is a philosophic principle that cause must equal 
effect — "causa asquat effectum." It is generally greater, 
but it must be at least equal. If intelligence, mind, 
will, are found in an effect, they must exist in a cause. 
But the evolution of the human frame, so " fearfully 
and wonderfully made," and of our mental and moral 
faculties, from insensate matter, be it never so re- 
fined, through reptiles and brutes, unless by the 
power of God, is, notwithstanding the authority of 
distinguished names, impossible to be conceived, 
irrational and absurd, and too monstrous to be con- 
sidered for a moment by any well-balanced mind. It 
is just as easy to conceive of mind evolving matter 
as of matter evolving mind. Even Tyndall, an infi- 
del evolutionist, says: "I bow my head in the dust 
before the majesty of mind. The passage from the 
physics of the brain to the corresponding facts of 
consciousness is inconceivable as a result of me- 
chanics." The effect is so infinitely greater than the 
cause that it must be rejected at once as preposterous. 
But infidels and atheists are the most credulous peo- 
ple in the world about everything except revelation; 
they can believe any nonsense that militates against 
religion and the Bible. The theory of this school of 
evolutionists is without any scientific basis, and is 
simply scientific nonsense. That the human me- 
chanism, with all that attaches to it, should come 
into existence without a designing Maker is so offen- 
sive to common sense that it must stagger the blind- 



EVOLUTION. 65 

est credulity of bigoted infidelity. It may appear to 
Hseckel, Spencer, Tyndall, Huxley, and all who have 
come "to believe a lie," very wise; but to common 
sense impressed with the truth and value of God's 
word and capable of reasoning, it is vain, foolish and 
repulsive, contributing nothing to science and unset- 
tling the faith of the weak and ignorant. Darwin 
denies design in creation, and says that it would "an- 
nihilate" his theory; but design is plain to all who 
are not blinded by unbelief, and Mr. Mill, the great- 
est infidel logician of this century, thinks it the most 
unanswerable argument in favor of God's existence. 
If design be denied in creation, the only alternative 
is chance; and the dogma that all things come by 
chance is too nonsensical to be entertained by a 
rational mind. The fortuitous combination of mat- 
ter, or chance, as accounting for creation, is non- 
sense, whether emanating from the brain of an 
imbecile or of Mr. Herbert Spencer. 

Many who accept evolution have given up the fig- 
ment of man's descent from a "semi-simian" ances- 
tor, because of its total want of proof. Vogt, another 
distinguished German scientist, thinks we are not of 
simian or apish descent, but that both men and apes 
are descended from some more remote ancestor, who 
reared two families, men and apes; so that the latter 
are only our cousins, and not our progenitors. 

Prof. Le Conte, of California, who has lately pub- 
lished a work on " Evolution and its Relation to Re- 
5 



66 ANTHROPOLOGY FOR THE PEOPLE. 

ligious Thought," illustrates the theory by the devel- 
opment of an egg. " It begins as a microscopic 
germ-cell, then grows into an egg, then organizes into 
a chick, and finally grows into a cock; and the whole 
process follows some general, well-recognized law." 
This process, he says, is evolution. " It is more: it 
is the type of all evolution." This embryonic evo- 
lution, which is nothing more than the process of 
generation and growth, not only in fowls, but in ani- 
mals and men, is harmless and unobjectionable. But 
when a process like this is applied to the whole 
organic kingdom, and it is maintained that, as a cock 
is developed from the minute germ-cell into the egg 
and then into the bird, so the whole animal kingdom 
up to man is developed from a living marine crea- 
ture, or a "jelly-speck," in which life was produced 
by the natural operation of heat and light, and there 
is an unbroken continuity from the jelly-speck to 
man, or the elephant, then we must demand far more 
proof than has yet been adduced. We require more 
than conjectures, or guesses, when it is claimed that 
we are developed in some such way up through a 
brute and a savage to an. Adam, the most perfect of 
men. When we are told that our brutal ancestry, 
thus evolved, gradually worked their way up through 
brutality and savagery, manufactured language, and 
that mind and spirit grew in the same slow way from 
sense and feeling, we are startled at the magnitude 
of the credulity that could receive such stupendous 



EVOLUTION. 67 

results as scientific truth without the most undoubted 
evidence. In the face of this, science may be said 
to be unanimous in asserting that there is no proof 
to connect species one with another, and least of all 
to link man with any previously existing creature. 
Prof. Virchow, the leading scientist of Europe, and 
the greatest now living, and who was referred to as 
the ultimate authority in the throat affection of the 
late German Emperor, declared, a few years ago, that 
every positive advance made in the province of pre- 
historic anthropology has actually removed us further 
from the proof of any connection between man and 
the rest of the animal world. He x also declared that 
evolution "has no scientific basis." 

Prof. Le Conte proposes the egg as " the type of 
all evolution," and argues that, as there is a contin- 
uous natural process from the egg germ to the full- 
grown fowl, so there is a similar continuity in all 
organized life, from the mollusk up to man. But, 
in point of fact, there is no continuity, for there is a 
break, an unbridged gap, between each species of or- 
ganized existence. The professor cannot account for 
the existence of the first hen on his theory; he can- 
not connect her genetically with any antecedent or- 
ganism, nor can he connect his evolved cock with 
any subsequent organism. All that we really know 
is that all eggs come from birds, and all birds come 
from eggs; but whence came the first bird? The 
germ of the egg is a perfect organism, and cannot 



68 ANTHROPOLOGY FOR THE PEOPLE. 

itself be a starting point. So every organism is de- 
rived from another organism, each is perfect from 
the beginning, just as God created it, and each evolves 
"after its kind." He made them perfect, made the 
grass, the herb and the tree, each " yielding seed after 
his kind, and the tree yielding fruit, whose seed was 
in itself, after his kind." If life and organism come 
from protoplasm, or bioplasm, or any other matter, 
life and organism, in accordance with Le Conte's 
type, must have existed in that matter in embryo, as 
the egg and its germ come from organized life; but 
if there, what put them there? If the analogy of 
the egg, the type, is valid, the antitype, that is, the 
whole series of organized life, must have been derived 
in a similar way; that is, from antecedent living or- 
ganisms. The analogy proves only that every organ- 
ism is derived from a preceding living organism, and 
each evolves after its kind. What is said of the egg 
applies to another type adduced, the development of 
the frog from its larva. All this is precisely in ac- 
cord with the Mosaic narrative, which is by far the 
most reasonable and philosophical. Its plain and 
simple statement is, that God created all things by 
the immediate exercise of His power, and gave them 
the power of reproduction. It begins every variety 
of life with a perfect organism, ordained to produce 
after its kind. Of the flora, or vegetable life, He 
said: "Let the earth bring forth grass, the herb 
yielding seed, and the fruit tree yielding fruit after 



EVOLUTION. 09 

his kind, whose seed is in itself, upon the earth ; and 
it was so." Of the fauna, or animal life, He said: 
"Let the waters bring forth abundantly the moving 
creature that hath life, and fowl that may fly above 
the earth in the open firmament of heaven. And 
God created great whales, and every living creature 
that moveth, which the waters brought forth abun- 
dantly after their kind, and every winged fowl after 
his kind. . . And God blessed them, saying, Be fruit- 
ful and multiply," etc. 

By no fair construction can this be construed to 
mean anything but that God, in the beginning, made 
everything perfect, with the wonderful power of pro- 
creation. 

It is readily admitted that there is progress, or an 
ascending scale, from lower to higher, in creation. 
The lower forms of organized life first appeared, and 
the great problem of evolution is to prove that the 
higher was evolved from the lower. The order of 
nature advances from lower to higher, not by a con- 
tinued process, but per saltum, or by a leap, without 
any connection whatever. The Professor bridges 
over these leaps or gaps between species by " artifi- 
cial means," by "breeds" or "races," which in the 
lapse of time established new species. Natural selec- 
tion produced varieties, and varieties evolved into 
races, and races into species. Artificial is opposed to 
natural, and we may ask, Who were the artificers or 
artificial agents by whose skill the " breeds " were 



70 ANTHROPOLOGY FOR THE PEOPLE . 

produced? Breeds, or varieties, are artificial and 
produced by human care and superintendence, and 
when left to themselves revert to the primitive type; 
as a matter of fact, they are not found in nature. 
Prof. Le Conte admits this, and says that "natural 
selection compels reversion." Without reference as to 
how this is accounted for, it is plain, from this ad- 
mission, that nature is hostile, not only to transmu- 
tation, but to variation of species. In other words, 
"natural selection" compels a preservation of spe- 
cies or type permanency, and opposes variation; and 
to oppose variation is to oppose evolution, for there 
can be no evolution without variation; varieties must 
produce species. He adds: "But artificially made 
forms are in harmony with the artificial environ- 
ment of domestication, but not with the environment 
of nature. In nature the fittest survive, but artifi- 
cial breeds are not fit to survive in a state of nature. 
They are, therefore, quickly destroyed in the strug- 
gle for life, or must be modified. Nature immedi- 
ately begins to select the fittest, and gradually in the 
course of time produces one or more uniform species, 
similar to that from which they came, or perhaps to 
what they would have been by this time if left to 
the operation of natural causes under the condi- 
tions supposed. But natural species, if they are 
formed, as the derivationists suppose, by the opera- 
tion of natural causes, cannot revert unless the con- 
ditions revert; for the same causes which operated to 



EVOLUTION. 71 

produce still continue to operate to keep the species." 
He proceeds to illustrate by supposing a case: "The 
pointer, left to himself, must either change or be- 
come extinct, because not adapted to the wild state. 
But suppose for a moment that these habits and in- 
stincts were useful to the animal in a wild state: 
evidently they would be instantly seized upon by 
natural selection, and not only perpetuated, but in- 
tensified, until a very distinct species was produced." 
It is the merest assumption that the habits of the 
animal, in the case supposed, would result in a new 
species of dog. If the pointer could survive, with- 
out reversion, which nature forbids, the result would 
be only a breed, or variety, and not a new species. 
The history of the world furnishes no instance of 
any such origin of species. 

It is singular that all of these imagined varieties, 
which are supposed to have been the intermediate 
links between species, and which must have existed 
in all ages and in vast numbers, should have per- 
ished without leaving the least trace of their exist- 
ence. Between man and his anthropoidal ancestor 
there must have been an incalculable number of 
intermediates and in all degrees of transforma- 
tion, as already remarked. But all above the ani- 
mal that was our supposed ancestor, say the ape, 
were fitter to survive than the ape; but every one 
perished in the * struggle for life, and the feebler 
survived. It would appear undeniable that those 



72 ANTHROPOLOGY FOR THE PEOPLE. 

nearest man were the fittest to survive, and better 
able to accommodate themselves to environments, 
but they all died out and left the anthropoid. Here 
we have a clear case of the survival of the unfit, 
which is irreconcilable with evolution. 

To expect people of ordinary common sense to 
believe that all the intermediate forms, millions and 
millions in number, between the countless numbers 
of species that have lived on earth, were all elimi- 
nated in the struggle of life, and this, too, when 
nature is confessedly the foe of variation, and when 
it is admitted that intermediate forms are " not re- 
produced by cross-breeding," is expecting a degree 
of credulity not found among ordinary people. It 
is surprising that those who can believe such extra- 
ordinary guess-work of scientists cannot believe the 
miracles of scripture. The intermediate links are 
necessary to support the theory, and they are all 
missing, and no explanation of their conspicuous 
absence that is scientific or plausible, or worthy of 
respectful consideration, has been given, either of 
their production or disappearance, on the supposi- 
tion that they ever existed. 

Hseckel finds the cradle of the human race in a 
lost continent, which he "supposes" to have been 
submerged beneath the ocean. If we could only 
get down to it we would find the " missing link," 
all the innumerable forms between man and his 
ape-like ancestor. This is more science. 



EVOLUTION. 73 

To revert to Prof. Le Conte's types: the cock is 
evolved from the egg, and the frog is evolved, on a 
similar plan, from its egg, each after its kind, with- 
out any break, or missing link, and continuously; 
but to argue from this that the hen that laid the 
first egg was evolved, or derived from an inferior 
bird, or from an organism of a lower type, and may 
evolve into some fowl of a higher type, say a turkey 
or an eagle, is a non sequitur, and without an iota of 
proof. The analogy breaks down at the outset, for in 
these types of evolution there is no break; the con- 
tinuity is uninterrupted; but in the series of species 
there is between each one a break, a wide gap, with 
nothing to fill it; the continuity is broken, and the 
breaks are not in accordance with the course of na- 
ture. Because there is a similarity between the 
types adduced and the general plan on which the 
series of living organisms are constructed, to infer 
that organic forms are genetically related, or all de- 
rived from one and the same source through inter- 
mediate changes and modifications, of which noth- 
ing is known and are only supposed to have existed, 
is illogical, unscientific and unsupported by a single 
fact. True science generalizes only on the basis 
of known truth; but to generalize on the ground of 
"similarity" where facts are necessary, and argue 
from a basis so unsubstantial the unity and blood- 
relationship of all existing organic forms, between 
every one of which there are breaks, and that man 



74 ANTHROPOLOGY FOR THE PEOPLE. 

is evolved from frog-spawn, is not logic or science, 
but a mere figment and heathenish superstition. 

Consanguinity cannot be proved or implied by 
resemblances. A resemblance, or similarity, ne- 
cessarily exists in creation, because the wisest and 
best mechanical principles are employed, varied ac- 
cording to the sphere and wants of the creature. 
All animals classed as vertebrates must have a back- 
bone, and there is necessarily a similarity between 
all backbones, whether of reptile, animal, or man; 
but this no more proves consanguinity than the fact 
that all animals have a brain, or feet to walk upon, 
and are constructed on the same general principles. 
The mollusk needs no backbone; but to fish and the 
higher forms of vertebrata it is a necessity. How 
could the vertebrate be evolved from a creature that 
has no vertebra? or, how could something be evolved 
from nothing? The fish appears suddenly in the 
midst of mollusks, and to bridge the gap between 
them, the evolutionist is obliged to draw on his 
imagination. History furnishes not a solitary in- 
stance of one species passing into another, and 
hence evolution has not an iota of direct testimony 
in its favor. And men have the effrontery to assert 
that this so-called science is proved — a " historical 
fact!" 

The types fail to prove what is claimed for them, 
because, in the case of the egg, we have a perfect 
fowl from a perfect fowl, and in the case of the frog, 



EVOLUTION. 75 

a perfect frog from a perfect frog. So, too, we have 
a perfect horse from a perfect horse ; a perfect mon- 
key from a perfect monkey, and a perfect man from 
a perfect man. We have organisms from perfect or- 
ganisms, which is consistent only with separate and 
immediate creations. 

Fossil remains found in different geological for- 
mations show that the lowest forms of living organ- 
isms existed first in order. When the temperature 
of the earth had decreased sufficiently and it was 
sufficiently condensed for life, life appeared, first in 
the cellular plants of the vegetable kingdom, and 
then in animal life. In this, science and the Bible 
are in harmony, as they are in the entire order of 
creation. In the geological divisions, the Primary, 
Secondary, Tertiary and Quartenary, we find there 
has been a progressive series of living creatures, from 
the lowest to the highest. The early condition of the 
earth, covered with water and mud, made existence 
impossible for any but the humblest forms of life, as 
zoophytes, mollusks, fishes, etc. When the earth ad- 
vanced in its formation and "dry land appeared" 
and Vegetation covered the earth, higher orders of 
animal life were found, and the attempt of the evo- 
lutionists is to show that this series of animals were 
genetically connected, or evolved from one another. 
Prof. Le Conte thinks he does this by showing that 
the changes the frog passes through from its embryo 
to the perfect frog are similar to " the order of succes- 



76 ANTHROPOLOGY FOR THE PEOPLE. 

sion of forms in geological times." But to prove a 
"general similarity," which is all he claims, is, as 
above intimated, insufficient and scientifically worth- 
less to prove a continuous evolution of the organic 
forms of the different geological periods. Similarity 
is not identity; absolute truth is essential. It is a 
canon of positive science that nothing can be as- 
sumed; and evolution, if science at all, must be pos- 
itive. 

At the risk of repetition, the egg and the frog are 
the two types. The geological periods, each with its 
peculiar organic or living forms, constitute the anti- 
type; or the passage of the frog or cock through 
their respective series of changes from the germ to 
the perfect organism, is similar to the series of living 
forms that have succeeded each other through the 
geological eras, and the inference is, that as the frog 
or cock is a continuous development from the germ, 
so the whole animal creation has been developed 
through successive stages, from protoplasm up; or, in 
other words, the argument is, that species are con- 
nected just as the larva and the perfect frog are con- 
nected, or just as the germ cell of the egg and the 
cock are connected. This is the statement of the 
case; but its great need is evidence. 

The Professor's contribution to the general stock 
of knowledge on this subject must be estimated at a 
low value. When he can produce the intermediate 
links, and establish the continuity he claims by facts 



EVOLUTION. 77 

instead of surmise and supposition, he may claim 
that his theory has some foundation in science. To 
claim, in the present state of the case, that evolution 
is proved, is mere enthusiasm, and opposed to the 
general consensus of scientific opinion, as we shall 
presently make apparent. He sees the great diffi- 
culty in his theory, and would overcome it by the last 
expedient of the evolutionists — a demand for time. 
They throw back " the beginning " as many millions 
of years as they please, and find not the slightest 
evidence to prove their necessary propositions. Is 
there any reason to believe that coming seons will 
furnish the required proof ? Give them a few more 
millions of years and their theories may develop into 
truth; they at least give us the benefit of their pre- 
dictions that they will. And such guesses and pro- 
phecies are caUed science! Darwin's theory of Natu- 
ral Selection requires two thousand and five hundred 
millions of years since life began on earth to develop 
the present cosmos. But distinguished scientists 
limit the period within which life on earth was pos- 
sible at from about seven thousand to only fifty mil- 
lion years. The Glacial Period, since which man 
must have appeared on earth, is probably of recent 
date, some estimating that its close cannot be thrown 
back over seven thousand years. Cautious geolo- 
gists, aided by the most recent discoveries, estimate 
that it closed from about five thousand to ten thou- 
sand years ago. Some think man may have existed 



78 ANTPIROPOLOGY FOR THE PEOPLE. 

on earth in the Tertiary Period, that is, prior to 
the glacial epoch, and that at the last ice epoch, and 
interglacial times, man was spread over a large part 
of the earth. The latest expression of opinion by 
Sir J. W. Dawson, one of the greatest of living geol- 
ogists, is that the Glacial Period ended not more than 
six or eight thousand years ago. He further says: 
" The elephants and their allies, the deinotheres and 
mastodons, appear all at once in the Miocene Period 
and in many countries, and they only dwindle in 
magnitude and numbers as they approach the mod- 
ern." 

We have already shown how naturally evolution 
runs into pantheism. It is to be feared that we have 
an illustration of this in Prof. Le Conte. He hon- 
estly thinks himself a Christian, and we hope he is; 
but his religion savors unpleasantly of pantheism. 
In pantheistic language, he speaks of a " divine om- 
nipresent energy " universally diffused, by which he 
means simply the forces of nature. He says: "This 
universal Divine Energy, pervading all nature, is 
what we call physical and chemical force;" that is, 
the Divine Energy, or Divine Essence, which cannot 
be separated from the Divine Energy, pervades all 
nature, energizing all things, and evolving "the life 
force of plants," "the animal soul," and "the spirit 
of man." This is not what Christianity teaches of 
the relation of God to His universe. It removes God 
from the affairs of earth, and the inevitable tendency 



EVOLUTION. 79 

is to weaken our perceptions of a personal God and 
destroy all idea of a particular providence. The idea 
of God is blended with the forces and ordinary oper- 
ations of nature, and His personality is lost to the 
mind's view. 

If Prof. Le Conte was asked, whence conies the 
germ cell of the egg with its life? why will a cock 
or hen come from it? what power collects from the 
material world the lime, phosphorus, sulphur, oxy- 
gen, etc., which make the shell, muscle, bones, blood 
and feathers? what strange power does all this? 
he would probably answer that it is all the work of 
God, who is the author of the laws of nature. But 
the undevout mind, when told that all is evolved by 
" force," in accordance with the laws of nature, in- 
voluntarily substitutes " force" for God, and that be- 
comes his God, or, rather, fetich. 

As to the inspiration of Holy Scripture, Prof. Le 
Conte leaves it to each one's reason to decide what 
he will accept as truth. He does not, like some 
scientists, insist that experiment is the only test of 
truth, but says there is "no test of truth but rea- 
son." But reason is an unsafe guide in matters of 
revelation, and that maxim would prove fatal to the 
divine authority of the Bible, which appeals not to 
reason alone, although challenging the closest in- 
vestigations of reason, but to faith and conscience. 
The question of the Divine authority of the Bible 
is not to be decided by reason, but by testimony. 



80 ANTHROPOLOGY FOR THE PEOPLE. 

Christianity is based on facts proved by testimony, 
and the office of reason in that connection is to ex- 
amine the nature of the evidence. If reason is to 
decide on the truths of revelation, the fundamental 
doctrines of Christianity would be rejected. Reason 
cannot prove miracles. One man's reason would 
reject the doctrine of the Trinity; another man's 
would reject the personality of the devil; another's 
would deny the atonement, until the whole Gospel 
would be eliminated, or reasoned away. We believe, 
on sufficient testimony, that the Bible is the word of 
God, and when He speaks reason is silenced. 

Prof. Le Conte cannot prove by reason the exist- 
ence of his egg, or frog, or of himself, or that matter 
at all exists. He can see, feel, smell, taste material 
things; but these, it may be, are only impressions, 
or perceptions, which may deceive. He has the 
subjective perception of these things, but how prove 
their objective reality? If he reasons about it, he 
will land in idealism and absolute Pyrrhonism. He 
knows that matter exists, not by reason, but solely 
by consciousness, which is really the foundation of 
all our knowledge. 

We confess perfect indifference to the reconcilia- 
tion of evolution and the kind of religion we take 
Prof. Le Conte's to be; we do not see. that he has 
put the religious world under any obligation for his 
work. He weakens the authority of the Bible, and 
whoever is guilty of that damages true religion and 



EVOLUTION. 81 

does a grievous injury to his race, whether the blow 
falls on the Old or the New Testament; they are a 
unit and " cannot be broken." 

The Jews professed implicit faith in Moses; but 
Christ told them that if they believed Moses they 
would believe Him, for Moses " wrote of Me." 
"If," He says, "ye believed not his writings, how 
shall ye believe My words?" May we not ask the 
same question of those who believe Moses so far as 
it suits their peculiar views, or accords with their 
reason ? If they do not acknowledge the truth of 
Moses' " writings," which Christ acknowledged and 
to which He appealed to prove His Messiahship, thus 
founding His religion upon it, how can they recognize 
Him as a divine teacher? Reject Moses, and the re- 
jection of Christ must follow. 

If evolution is true, there have been no special 
creations. If the Bible is true, there have been spe- 
cial and immediate acts of creation; the creation of 
Eve was such, and is sufficient to negative the evo- 
lution hypothesis. God is uniform and consistent 
in His operations; and if He made woman by a 
direct or immediate creation, the reasonable infer- 
ence is that He made man in the same way; and if 
the human species is a direct and immediate creation, 
it is an equally reasonable inference that all species 
of animals were similarly created. It is admitted by 
the evolution naturalists that a single miraculous 
creation would break down their theory. All who 



82 ANTHROPOLOGY FOR THE PEOPLE. 

receive the Bible admit that woman's creation, if not 
man's, was an immediate and miraculous exercise of 
the power of the Almighty. Christian evolutionists 
admit that man's soul was an immediate and special 
creation, and to all such this ought to be conclusive 
against evolution. Moreover, if the Bible is true, 
the human body of Christ was a special creation: it 
was not produced in the ordinary way. He is called 
by St. Paul " the last Adam," and is put in antithe- 
sis to " the first man, Adam," of whom He was the 
antitype. If the human body and soul of " the last 
Adam," the antitype, were specially created, is it not 
reasonable to suppose that " the first Adam," the 
type, was also a special creation, which is consistent 
with all scripture? The antitype must be formed on 
the model, or pattern, of the type. 

If evolution is true, Adam had earthly parents, 
and others were evolved contemporaneously with 
him; but if St. Paul is right, he was the first man, 
and if Moses is right, he was "alone" on earth some 
time after his creation. If evolution is true, there 
have been no miracles, nothing supernatural; but 
the Bible is full of miracles and' the supernatural. 
If evolution is true, there has been moral develop- 
ment from the beginning; but this is contrary to ex- 
perience, and Christ told the Pharisees, when speak- 
ing of the hardness of their hearts, that it was not 
so from the beginning, recognizing the fact of their 
moral degeneracy. 



EVOLUTION. 83 

To prove evolution would be to prove that man is 
essentially a beast. In this practical age men re- 
quire proof from every claimant of truth, and are 
not willing to give up old beliefs for theories based 
on assumptions and so unreasonable and destitute of 
proof as to make the most extraordinary demands on 
human credulity. We await proof of the bestiality 
of man. When the lost connecting link between 
man and the beast is discovered, proving an un- 
broken continuity; when some reasonable explana- 
tion is proposed of the existence and origin of abstract 
ideas, or of religion and morality and of language, 
on their theory; when some sort of a bridge, rickety 
as it may be, is thrown across the gulf between man 
and the brute, evolutionists may claim a respectful 
consideration. 

Evolutionists would avoid the "necessity of nu- 
merous miraculous creations." There is no good 
reason why a Christian should desire this; but what 
is gained in that direction, if we adopt the theory 
of some theists, that God retains a personal super- 
vision over the whole series of evolutionary changes? 
Every variation, or change, by which one species is 
evolved from another is a miraculous intervention. 
A law that could develop species, as claimed by evo- 
lutionists, would be a power equal to a supernatural 
creator, and would work as extraordinary, and far 
more numerous, miracles than the Christian's God. 
Is not the evolution of a bird from a reptile, or a 



84 ANTHROPOLOGY FOR THE PEOPLE. 

man from a tadpole, as miraculous or as wonderful 
as an immediate creation? It is simply substituting 
blind, irresponsible law for God. As something can 
come only from something, evolution is a misnomer 
and inconceivable unless it be admitted that a su- 
pernatural power created the germ to be evolved and 
put the system in operation. 

Darwin admits the creation, in the beginning, of 
a "few simple forms," after which the Creator with- 
drew from the scene and left the law of " natural 
selection and the survival of the fittest" to work out 
the more difficult and complex, organic forms and 
species with such different faculties, habits, and 
functions. This supposed law must have come into 
existence after the creation of these primitive, sim- 
ple forms; for previous to that no such law was 
needed, there being nothing to select from and noth- 
ing to survive; and,. if not necessary in the begin- 
ning, why needed at any subsequent period, when 
the power that created the first few simple forms and 
ordained the law could just as easily create different 
species, or genera? Is it rational and logical to call 
in Divine interposition at first, and then dispense 
with it at a certain stage? 

It may be suggested to Christian evolutionists, that 
to withdraw the Almighty from the arena after He had 
put certain laws in operation, and leave His creatures 
to the contingencies of nature, would be to rob Him 
of His noblest attributes, His goodness and mercy. 



EVOLUTION. 85 

The evolution theory might well be dismissed until 
proved. At present, it is but an unverified hypo- 
thesis, as admitted by its ablest advocates, and it is 
accepted by many, not because it is true, but because 
it seems to be true. The general consensus of scien- 
tific judgment may be summed up in the Scotch 
verdict, " not proven." The testimony of a few wit- 
nesses on this point will be sufficient. Agassiz op- 
posed it in all its forms and pronounced it " a mere 
mire of assertion." 

At a meeting, a few years ago, of the American 
Association for the Advancement of Science, Presi- 
dent Dawson, of Montreal, one of the first living 
geologists, in his retiring address, delivered an argu- 
ment against evolution, and still holds the views 
then expressed of an uncompromising opponent of 
the theory. At the same meeting another scientist 
said of evolution, " It has not a fig leaf of ascertained 
fact to cover its nakedness of speculation." Another 
said, " Neither its author nor his disciples have been 
able, by any amount of research, to find a particle of 
evidence to support it." Tyndall, who accepts the 
theory, admits that it is only a hypothesis, and la- 
mentably defective in proof. In an article in the 
Fortnightly Review published a few years ago, he 
says: "There ought to be a clear distinction made 
between science in a state of hypothesis and science 
in a state of fact. And inasmuch as it is still in its 
hypothetical stage, the ban of exclusion ought to 



86 ANTHROPOLOGY FOE, THE PEOPLE. 

fall upon the theory of evolution. I agree with 
Virchow, that the proofs of it are still wanting, that 
the failures have been lamentable, that the doctrine 
is utterly discredited." Huxley, at first, confessed 
its want of proof, but accepted it provisionally, 
though he now seems to treat it as proved. Vir- 
chow says further: " We cannot teach, we cannot 
pronounce it a conquest of science, that man de- 
scended from the ape, or any other animal." Many 
in Europe, like Von Bischoff, DuBois Raymond and 
others, decline to accept it, while others with Jensen, 
the eminent botanist, reject it .altogether. Sir W. 
Jones, one of the most distinguished living scholars, 
is reported to have used these words : " That man 
could be thus evolved out of the inferior animals 
was the wildest dream of materialism — a pure as- 
sumption which offended him alike by its folly and 
its arrogance." M. Gaudry, a French evolutionist, 
says : " The primary fossils have not yet furnished 
us any positive proof of the passage of the animals 
of one class to those of another class;" and speak- 
ing of the origin of the whale, he says: "We have 
questioned these strange and gigantic sovereigns of 
the tertiary oceans as to their ancestors ; they leave 
us without reply." Spencer, who was one of the 
earliest and ablest apostles of Darwinism, is reported 
lately to have been obliged to condemn "natural se- 
lection," as not presenting any true physical causa- 
tion whatever, and .also as abandoning with it his 



EVOLUTION. 87 

own famous invention, " survival of the fittest," as 
"involving the same confusion of thought, and as 
equally incapable of reducing biological facts to any 
satisfactory explanation." Principal Dawson says 
further: 

" The evolutionist doctrine is one of the strangest phenomena 
of humanity. It existed, and most naturally, in the oldest 
philosophy and poetry, in connection with the crudest and 
most uncritical attempts of the human mind to grasp the 
system of nature ; but that in our day a system destitute of 
any shadow of proof, and supported merely by vague analysis 
and figures of speech, and by the arbitrary and artificial co- 
herence of its own parts, should be accepted as philosophy, 
and should find able adherents to string on its thread of hypo- 
theses our vast and weighty stores of knowledge, is surpris- 
ingly strange." 

Similar testimony ad infinitum might be adduced. 
Since these utterances no new facts have been dis- 
covered to change materially the state of the question. 

At the Anthropological Congress held in Vienna 
in 1889, Virchow said: 

"Twenty years ago, when we met at Innspruck, it was pre- 
cisely the moment when the Darwinian theory had made its first 
victorious mark throughout the world. My friend Vogt at 
once rushed into the ranks of the champions of this doctrine. 
We have since in vain sought for the intermediate stages, 
which were supposed to connect man with the apes; the 
proto-man, the proto-anthropos, is not yet discovered. For an- 
thropological science the pro-anthropos is not even a subject 
ot discussion. The anthropologist may, perhaps, see him in a 
dream, but as soon as he awakes he cannot say that he has 
made any approach toward him. At that time in Innspruck 
the prospect was, apparently, that the course of descent from 



8b ANTHROPOLOGY FOR THE PEOPLE. 

ape to man would be reconstructed all at once ; but now we 
cannot even prove the descent of the separate races from one 
another. At this moment we are able to say that among the 
peoples of antiquity no single one was any nearer to the apes 
than we are. It can thus be positively demonstrated that in 
the course of five thousand years no change of type worthy of 
mention has taken place." 

In the face of such testimony, it is surely a re- 
flection on the judgment and modesty of any claim- 
ants to scientific knowledge to assert that the theory 
is proved. 

The theory must be rejected as unverified and in- 
capable of proof, and, if believed by all the scien- 
tists in the world, that would not make it true. 
Dogmatism, though so often resorted to by modern 
scientists, is particularly out of place in science. 

Evolution makes the most extraordinary assump- 
tions and the greatest demands on credulity. It is 
as old as Greek philosophy, and has been revived, of 
late years, in the interests of infidelity and atheism. 
It is not in harmony with the Bible, and if accepted, 
that sacred volume can be of no more authority than 
the Talmud or the Koran. If true, the Bible ac- 
count of the creation of Adam and Eve is a myth. 
It has already unsettled the minds of some, without 
offering any solution of the great and irrepressible 
questions concerning God, immortality, creation, duty 
and destiny. Its fruit is unbelief, and the fruit of 
unbelief is disquiet, discontent, crime, immorality, 
lawlessness, and disregard of all moral obligations. 



EVOLUTION. 89 

A quotation from Carlyle will be a suitable con- 
clusion to this chapter: 

"Ah ! it is sad, a terrible thing, to see nigh a whole generation 
of men and women, professing to be cultivated, looking around 
in a purblind fashion, and finding no God in this universe. I 
suppose it is a reaction from the reign of cant and hollow 
pretense, professing to believe what in fact they do not be- 
lieve. And this is what we have got to. All things from frog- 
spawn ; the gospel of dirt the order of the day. The older I 
grow — and I now stand on the brink of eternity — the more 
comes back to me the sentence in the catechism which I learned 
when a child, and the fuller and deeper it becomes : ' "What 
is the chief end of man? To glorify God, and enjoy him for- 
ever.' No gospel of dirt, teaching that men have descended 
from frogs, through monkeys, can ever set that aside." 

It is proposed now to consider some of the pecu- 
liarities which differentiate the races of mankind. 



CHAPTER V. 

THE SKULL. 

Absence op "Nasal Spine," and other Peculiarities of the 
Negro Skull. — Resemblance between Brain op Negroes 
and Apes. — Culture Does Not Alter nor Enlarge the 
Negro Skull. — Impossibility op the Inferior having the 
same Mental and Moral Capacities as the Superior 
Races. — No Material Progress in the Inferior Races 
for Five Thousand Years. 

A STRIKING feature that distinguishes races is 
found in the skull. The three divisions of Prich- 
ard will answer for ordinary purposes, viz. : the oval, or 
elliptical, the pyramidal, and the prognathous. The 
first characterizes the highest type of man ; the second, 
the Mongolian; the third, the African; but their sev- 
eral peculiarities, being generally known, need not 
be here specified. They differ in capacity as much 
as in shape, that of the white race being greatest and 
that of the negro least; and the nations they charac- 
terize differ in civilization and in mental and moral 
attainments according to shape and capacity of skull. 
The highest type of skull has a mean capacity of 
ninety-two cubic inches, while that of the Hottentot 
and Australian negro is only seventy-five, a differ- 
ence of seventeen inches, according to Dr. Morton's 
measurement. 

[90] 



THE SKULL. 91 

Dr. Michel, referred to in chapter second, has fur- 
nished some peculiarities of the skull, including the 
cranium and face, of the negro, some of which will 
be new even to anatomists. He says: 

" The ' pterygoid processes ' of the spheroid bone descend per- 
pendicularly as buttresses against which rest the bones of the 
face. In the pure African skull, I think I have discovered 
that these 'pterygoid processes' are projected forward to a 
marked extent, so as to push the jaws in front, which, in their 
extension, give that prognathous aspect to the face of the 
negro. The lower we descend in the animal series, the more 
marked becomes this pterygoid inclination forward and the 
muzzle-like protrusion of the whole face, which is the necessary 
result. This accounts for the diminished facial angle in the 
negro, which is 70° and sometimes only 65° ; whereas in the white 
race it is generally 80°. I am not aware that this differential 
feature respecting the pterygoid processes in the pure African 
has been noticed by anatomists, for they all describe these 
apophysial elements as occupying a vertical position. 

"The bone forming the back of the head [occiput] rests by 
two articular surfaces upon the summit bone of the neck 
[atlas]. These articular surfaces are called the 'occipital con- 
dyles,' and are described as two oblong, or oval, convergent 
and perfectly smooth surfaces by all anatomists. Some years 
ago [1850] Neill, of Philadelphia, called attention to these con- 
dyles as presenting distinctly marked features in the negro, 
in whom, instead of being smooth and oval, these condyloid 
eminences sometimes present the outline of the figure 8, and 
their surfaces are divided by a ridge, or even by a transverse 
groove, into two articular parts, which are often in different 
planes. Research has shown that these anatomical variations 
in the condition of the condyles, so very rare in other races, 
occur, on the contrary, very constantly in the pure African 
skulls obtained from the coasts of Africa, and when from Cuba, 
only in genuine heads belonging to negroes from the barra- 
coons, who had not yet worked on the plantations. The curi- 



92 ANTHROPOLOGY FOR THE PEOPLE. 

ous significance of this feature is that it points to the original 
separation of this basi-occipital piece from the rest of the bone, 
as permanently exhibited in animals, and as seen in the human 
foetus before subsequent development indissolubly blends 
these ossific centres together. Thus, this unobliterated ves- 
tige of early foetal evolution still retained in the African skull 
demonstrates the low grade of organization in the negro, re- 
peating as it does the well-known permanent arrangement in 
lower animals. 

"Another, and far better known distinguishing mark of the 
negro's skull, is found in the absence of the 'nasal spine' at the 
inferior termination of the concave border of the opening of 
the nose. This again is a feature commemorative of foetal de- 
velopment, and serves at once to point unmistakably to the 
negro skull. This fact is familiar to all American anatomists. 

" Now if we look into the skull and consider its relative ca- 
pacity among the races of men, and endeavor to unravel the 
intricacies of arrangement in the labyrinthiform brain it con- 
tains, we can recognize always certain differences that have 
been generally admitted by all biologists. Thus, LeBon's tab- 
ulated statements declare that out of one hundred modern 
Parisian skulls there will be eleven specimens whose capacity 
ranges from 1,700 to 1,900 cubic centimetres, while among the 
same number of negro skulls not a single one will be found pos- 
sessing the capacity above mentioned. His important table of 
percentages compels us to infer that there is a large number of 
men [Africans] more allied by brain volume to the anthro- 
poidal apes than they are to some other men. The resemblance 
of the brain of apes to negroes has always been noted ; indeed, 
the differences between the negro and the chimpanzee brains 
are far less than between the brains of the chimpanzee and 
orang-outang. 

" With regard to the brain itself, the average size and weight 
differ here also as a race feature. The average weight of the 
negro's brain may be stated at forty-two ounces, while forty- 
nine ounces is the recognized average in civilized races. 

"Now, again, as to the configuration of the brain through 
its convolutions. We should remember how smooth and devoid 



THE SKULL. 93 

of fissures and convolutions are the brains of the lower order 
of animals, and how smooth, symmetrical, regular and conver- 
gent are the very early cerebral convolutions in the human 
foetus, in order to appreciate the law of development which I 
now proceed to state : that the brain tends to become more and 
more convoluted as we proceed from lower to higher order. 
This ornamentation of the brain surface in convolutional com- 
plexities becomes then a measure of the grade of development 
of the organ. The human foetus attains to this higher degree 
of intricate anfractuosities and convolutions at the time of 
birth, but only by having passed through transitional stages of 
brain fissuration resembling the permanent stages in lower 
animals ; thus, in the notably small parietal lobe of the human 
foetus, the Rolandic fissure is at first bent nearly at right an- 
gles, resembling the same fissures in the adult orang-outang. 
Again, the extent and prolongation backwards of the Sylvian 
fissures is another well-known feature of the human brain, 
and this retained condition, as to depth and direction, is char- 
acteristic of this fissure in the negro and apes. 

" In the higher developed brains, this Sylvian fissure, through 
increase of the temporal lobes, becomes short and horizontal as 
in the adult white brain, and, moreover, this fissure, becoming 
thereby closed, covers the central lobe of Reil. In the negro, 
on the contrary, the retained embryonal condition of the Syl- 
vian fissure presents itself so patent, so open, that without 
separating its borders, a limited portion of the central lobe of 
Reil remains permanently visible. This foetal character has 
been noticed by Gratiolet in the so-called Hottentot Venus. 

" These few anatomical features are not to be regarded as 
abnormalities in the negro, but as perfectly normal inheritances 
of embryonal life, which, though they may occasionally present 
themselves in other races, exist in these only as transitional 
forms, which are overcome ultimately by progressive develop- 
ment." 

Dr. Michel seems to regard these peculiarities, not 
as specific differences, but as indicating only differ- 
ent degrees of development. In the negro, as he 



94 ANTHROPOLOGY FOE THE PEOPLE. 

thinks, there is a cessation of development, or a point 
at which the law ceases to operate at a much earlier 
period in the negro than in the superior races. But 
this, of course, is theory about which doctors may- 
differ. What good reason can be assigned why de- 
velopment of the embryonal life should cease at cer- 
tain points in the negro? 

It is the common opinion, though unsupported by 
facts, that cultivation alters and enlarges the skull, 
but if that, or any natural cause, can change the 
prognathous skull of the negro into the oval skull of 
the white man, the proof is wanting. The skull of 
the African in the United States, after the lapse of 
ten generations, is the same in structure and capacity 
as that of his brother in Africa; and we know that 
it has remained unchanged for four thousand years 
or more, although, to some extent, during the whole 
of this period in contact with civilization and relig- 
ion. Dr. Nott says that he has looked in vain for 
twenty years for evidence to prove that cultivation 
could enlarge a brain, while it expands the mind. 
He also says: 

" The heads of the barbarous races of Europe were precisely 
the same as those of civilized Europe of our day ; this is proven 
by the disinterred crania of ancient races, and by other facts. 
Nor do we see around us, among the uneducated, heads inferior 
in form and size to those of the more privileged classes. Does 
anyone pretend that the nobility of England, which has been 
an educated class for centuries, have larger heads or more in- 
telligence than the ignoble? On the contrary, does not most 
of the talent of England spring up from plebeian ranks? Wher- 



THE SKULL. 95 

ever civilization has been brought to a population of the white 
races, they have accepted it at once ; their heads require no 
development. Where, on the contrary, it has been carried to 
Negroes, Mongolians and Indians, they have rejected it. Egyp- 
tians and Hindoos have small heads, but we know little of the 
early history of their civilization. Egyptian monuments prove 
that the early people and language of Egypt were strongly 
impregnated with Semitic elements. Latham has shown that 
the Sanskrit language was carried from Europe to India, and 
probably civilization with it." 

Men and women of the same race have always 
been subjected to similar influences and advantages. 
Why then should there be a difference in the size of 
the head and quantity of brains? There can be but 
one satisfactory answer, and that is, that the Al- 
mighty intended them for different duties and re- 
sponsibilities, and, therefore, gave them different 
functions and capacities. Were Adam and Eve cre- 
ated equal mentally and physically? Does anyone 
believe they were created precisely with similar 
heads? 

The negro, and other lower races, by reason of the 
conformation of their skulls, are naturally incapa- 
ble of any considerable progress and advancement. 
They cannot reason or apprehend abstract truth 
like the white man unless they have his head and 
brains; these must be reconstructed before they can 
be the equal of the Caucasian. The human mind 
manifests itself through the instrumentality of the 
brain, and its capacity depends on the size of the 
brain compared with that of the body; but the brain 



96 ANTHROPOLOGY FOR THE PEOPLE. 

of the negro being so much inferior in size 'and of 
coarser texture, it is impossible that he should have 
the mental capacity of the Caucasian; his inferiority 
is the necessary result of his physical and mental 
organism, and that was the work of God, and man 
cannot improve or alter it for the better. In aver- 
age measurement the brain of the white man ex- 
ceeds that of the negro about ten per cent. An at- 
tempt to develop the negro skull into that of the 
Caucasian is just as idle, not to say absurd and 
wicked, as would be the educating of apes with a 
view of developing their skull into those of human be- 
ings. Evolutionists imagine that can be done in the 
lapse of ages; but the philosophic Christian can only 
look upon it as a foolish conflict with God and nature. 
No people are capable of receiving and preserving 
Christian civilization unless they have a high degree 
of mental activity and capacity; and to have that, 
the lower races must be changed in their physical 
nature, and especially must their brain be enlarged 
and improved. The brain of the African approxi- 
mates that'of the gorilla more closely than it does 
that of the Caucasian. It is darker in color than the 
white man's, different in texture, more dense, and 
has fewer convolutions, and more like the quadru- 
rnana, and can be easily distinguished. Owing to 
their physical structure, the negro races have neither 
the power nor the wish to rise above the savage state, 
and have never done so, except in individual cases 



THE SKULL. 97 

and under outward pressure. Savagery and semi- 
barbarism are their natural state; they are incapa- 
ble of self-advancement because of their organism. 
Hence, all attempts to force upon them the educa- 
tion and civilization of the white man are not only 
unphilosophic, but absurd and detrimental. If the 
Creator had designed the negro for the education, du- 
ties and responsibilities of the white man, He would 
have given him a similar skull and brain. His whole 
constitution makes it evident that he was intended 
for a low and subordinate sphere of life — that of a 
servant or laborer under the control of a superior; 
he has never proved himself fit for anything else, and 
was plainly never intended for anything else. A 
negro with powers of abstract reasoning and capable 
of dealing with questions of philosophy and science 
beyond the average Caucasian has never been known. 
His head, approaching more nearly that of an animal 
than that of a Caucasian, his coarse nature, dull sen- 
sibility, feeble mind, and want of moral perception, 
disqualify him for anything but physical labor; and 
hence to force him into the training and higher pur- 
suits of the white man is to do violence to his na- 
ture, impair his vitality, and unfit him for the sphere 
of life for which Providence intended him. It is as 
unwise as to attempt to train the ass for the func- 
tions of the horse. It is cruelty to the negro, as 
it is a sinful disregard of the will of God and con- 
tempt for His work. 
7 



98 ANTHROPOLOGY FOR THE PEOPLE. 

It is true, occasional instances are found amongst 
negroes of considerable intellectual development, 
but seldom reaching the average capacity of the 
Caucasian; but in all such cases the presence of 
white blood may be suspected. He has been in con- 
tact with civilization for several thousand years, but 
has always been the representative of ignorance, 
feticism and barbarism, because he has nothing in- 
herent in him to raise him above his natural sav- 
agery. He is generally spoken of as a degraded 
being; but from what state has he been degraded? 
He was never, in the world's history, superior to 
what he now is in his native Africa, and never equal 
to the condition to which he has been raised in the 
United States. His natural condition of barbarism 
is not a state of degradation, and he has not the in- 
stinct, nor the desire, nor capacity, to rise above it; 
and to force upon him the " higher education " is 
treason to the laws of nature. It is impious to inti- 
mate that the head his Maker gave him is a degraded 
head. 

His skull and brain are demonstrative proof of his 
mental and moral inferiority, and the occasional in- 
stances of abnormal development do not affect the 
general proposition of his inferiority. As stated 
elsewhere, it is impossible, from the formation of 
the negress, for a child with a large head to be born; 
but nature sometimes produces abnormal creations, 
or monstrosities, in defiance of ordinary laws, and 



THE SKULL. 99 

a negro with the skull and brain, and consequent 
mental capacity of the Caucasian, would be a lusus 
naturae. But because of an occasional freak of na- 
ture, are we to infer that the whole race is capable 
of the same progress? Some animals can be taught 
to dance, play cards, cipher, and perform other cu^ 
rious tricks; but does such training promote the ma-< 
terial, moral and mental progress of the world? and 
are we to jump to the conclusion that all animals 
ought to be similarly trained? Would not every in- 
telligent person say that this would be foolish and 
sinful? Dr. Van Evrie, in a book entitled '* Negroes 
and Negro Slavery," published in New York, 1861, 
writes as follows: 

" The negro brain is incapable of grasping ideas, or what 
we call abstract truth, as absolutely so as the white child; in- 
deed, as necessarily incapable of such a thing as seeing without 
eyes, or hearing without ears. In contact with, and permitted 
to imitate the white man, he learns to read, to write, to make 
speeches, to preach, to edit newspapers, etc. ; but all this is 
like that of the boy of ten or twelve, who debates a la Web- 
ster, or declaims from Demosthenes. People ignorant of the 
negro mistake this borrowed for real knowledge, as one igno- 
rant of metals may have a brass watch imposed on him for a 
gold one. The negro is, therefore, incapable of progress, a sin- 
gle generation being capable of all that millions of genera-' 
tions are; and those populations in Africa isolated from white 
men are exactly now as they were when the Hebrews escaped 
from Egypt, and where they must be millions of years hence 
if left to themselves. Of course, this is no mere opinion or 
conjecture of the author. It is a necessity of the negro being— 
a consequence of the negro structure-a fixed and eternally 
inseparable result of the mental organism, which without re- 



100 ANTHROPOLOGY FOR THE PEOPLE. 

creation — another brain — could no more be otherwise than wa-> 
ter could run uphill, or a reverse of the law of gravitation in 
any respect could be possible. But people ignorant of the ele- 
mentary principles of science, as well as of the nature of the 
negro, fancy that this is quite possible ; that however inferior 
the organism of the negro in these respects, it is the result of 
many centuries of savagery and ' slavery,' and therefore, if he 
were made ' free,' given* the same rights, with the same chances 
for mental cultivation, that the brain might gradually alter 
and become like that of the white man ! This involves gross 
impiety, if it were not the offspring of ignorance and folly ; for 
it supposes that chance and human forces are more potent than 
the Almighty Creator, whose work is thus the sport of circum- 
stances." 

Not only the skull and brain, but the whole organ- 
ization of the negro is different from and inferior 
to that of the white man, showing plainly that the 
Creator intended his status to be beneath, separate 
and distinct from that of the superior race; and 
hence the folly and sin of putting the two races on 
an equality in church or state. Being what he is, it 
is utterly impossible to make the negro, by any 
amount of education, the equal of the white man. 
Apart from the influences of the white race, he is 
forced, by the constitution God has given him, to be 
a savage or barbarian; and hence the attempts to 
Christianize and civilize Africa are the fruit of igno- 
rance and the wildest dreams of visionaries, fanatics 
and enthusiasts. Africa has unsurpassed sources of 
wealth, which cannot possibly be developed or made 
available without the compulsory labor of the na- 
tives. Living in a land highly favored in many re- 



THE SKULL. 101 

• 

spects, and within reach of both ancient and modern 
civilization, his country is an unknown and uncul- 
tivated wilderness; and so it must remain if the world 
depends on the negro to develop it. In such a coun- 
try, and with advantages which would have made 
the white races great nations, he is, and must re- 
main, without civilization, without literature, art or 
science, and almost without language; with no code 
of morals, no manufactures, no commerce, no reli- 
gion but feticism, and no moral sense, and that be- 
cause of the necessity of his nature. With the skull 
and brain and general structure that God has given 
him, to educate him in the same way and for the same 
duties and station in life is a monstrous delusion 
and an impious attempt to contravene the laws of 
the Eternal One, and will prove fatal to the negro, 
not only disqualifying him for and diverting him 
from occupations in which he might be useful, but 
undermining his health. The evil in this direction 
is already perceived, as it affects the negro in the 
Southern States, in the increase of diseases of the 
eye (some cf which were almost unknown in slavery), 
caused by unnatural use. There is also a marked 
increase of insanity, formerly very rare, the result 
of strained and unnatural exercise of the brain, 
whilst the knowledge he acquires is sufficient to 
make him an absurdly imitative coxcomb, increase 
his capacity for mischief, and consign him to a life 
of idleness, vagabondage and thievery. Dyspepsia, 



102 ANTHROPOLOGY FOR THE PEOPLE. 

unknown among slaves, has now become quite com- 
mon. Civilized life and the pursuits of the Caucas- 
ian, being unnatural, must necessarily impair the 
negro's constitution. 

It is generally believed, though not sufficiently 
verified, that young negroes advance at school about 
as rapidly as white children until they reach the age 
of twelve or fourteen years, when they seem to have 
attained their full intellectual development. About 
this age the growth of the negro brain is " arrested 
by the premature closing of the cranial sutures and 
lateral pressure of the frontal bone." 

What is said above of the negro applies to all the 
yellow races, but not to the same extent, for they have 
better heads, and do not so nearly approximate the 
animal in any respect, and, of course, hold a higher 
place in creation. 



CHAPTER VI. 

HAIR. 

Differences Noted. — The Negro's Hair Felts. — The Human 
Hair not Affected by Climate. — Hair, like Color, De- 
pendent on Race and Nothing Else. 

THE hair is another important mark of diversity 
of races. The white races are marked by long, 
waving or curling hair and flowing beard; the Mon- 
golian and Indian by straight, and the negro by 
kinky or frizzled hair or wool. Dr. Brown, of Phil- 
adelphia, the distinguished microscopist, has thor- 
oughly investigated the hair of the human races, 
and shown conclusively that the pile of the negro is 
really wool. He is the best authority on this point, 
and is, on that account, quoted in the Encyclopedia 
Britannica. The following extract is a summary of 
his conclusions: 

" There are, on microscopical examination, three prevailing 
forms of the transverse section of the filament, viz. : The cyl- 
indrical, the oval, and the eccentrically elliptical. There are 
also three directions in which it pierces the epidermis. The 
straight and lank, the flowing or curled, and the crisped or 
frizzled differ, respectively, as to the angle which the filament 
makes with the skin on leaving it. The cylindrical and oval 
pile have an oblique angle of inclination. The eccentrically 
elliptic pierces the epidermis at right angles, and lies per- 
pendicularly in the dermis. The hair of the white man is 

[103] 



104 ANTHROPOLOGY FOR THE PEOPLE. 

oval; that of the Choctaw and some other American In- 
dians is cylindrical; that of the negro is eccentrically ellip- 
tical or flat. The hair of the white man has, beside its cortex 
and intermediate fibres, a central canal, which contains the 
coloring matter when present. The pile of the negro has no 
central canal, and the coloring matter is diffused, when pres- 
ent, either throughout the cortex or the intermediate fibres. 
Hair, according to these observations, is more complex in its 
structure than wool. In hair, the enveloping scales are 
comparatively few, with smooth surfaces, rounded at their 
points, and closely embracing the shaft. In wool, they are 
numerous, rough, sharp-pointed, and project from the shaft. 
Hence the hair of the white man will not felt; that of the negro will. 
In this respect, therefore, it comes nearer to true wool." 

It is impossible to conceive any natural cause that 
could have changed the hair of the white man 
into the wool of the negro. How account for the 
matted, woolly head of the negro and the long 
hair of other races in the same climate and sub- 
ject to similar influences? The negro has never 
shown any desire to straighten out his wool, except 
occasionally in imitation of the whites. But sup- 
pose he knew the precise difference between his hair 
and that of the white man, does anyone imagine 
that any continued effort on his part would cause 
the central canal in his pile and remove the other 
differences? If the negro has sunk from the Adamic 
race to what he now is, what caused the central ca- 
nal in his pile to disappear, and by what natural 
process could it be restored? Can the evolutionist 
explain it on his theory? Can the monogenist ex- 
plain it on his? 



HAIR. • 105 

The hair of the negro, from infancy to old age, is 
nearly always black, and does not become gray like 
that of the Caucasian. In advanced age it becomes 
grayish. The woolly mat on the negro's head is na- 
ture's protection against the sun, and makes a hat 
or other covering for the head unnecessary. This 
and the open pores of his skin adapt him to a hot 
climate, and make the heat that oppresses the white 
man pleasant to him. The full, flowing beard is also 
a distinguishing mark of the white races. A great 
ornament to a Caucasian woman, and which St. 
Paul says is a glory to her, is her long hair, given by 
nature as a covering; but this is denied the females 
of the negroid races, who have no more natural cov- 
ering than animals. The hair of the American In- 
dians, who are of all colors, from almost black to 
white, is all alike in texture and color, and entirely 
independent of climate and mode of life. 

Differences in hair are no more dependent on cli- 
mate and external circumstances than differences in 
color. Hair, like color, depends on race and nothing 
else. 

In cold climates, nature provides a coat of wool, 
or fur, for the dog, which it sheds in warm seasons, 
leaving only its hair; and in hot climates, the hair 
itself is partially thrown off. In warm climates, the 
domestic sheep loses its wool, but its hair remains. 
It appears, then, that cold tends to produce wool 
and heat to remove it, or change it into hair. But 



106 ANTHROPOLOGY FOR THE PEOPLE. 

in the case of the natives of the hot, humid regions 
of Africa, on the theory that they are degenerate 
Caucasians, heat has actually changed the hair of 
the head into a heavy mat of wool, and instead of 
being thrown off, as is the natural tendency, the cov- 
ering of the head is increased. God has provided 
this covering for the negro's protection; but when 
it is argued that this is the effect of external agen- 
cies, we are met with the fact that heat and hu- 
midity naturally tend to destroy and diminish hair. 
Again: on the assumption that the Caucasian is a 
developed negro, we have cold climates actually 
changing wool into hair. It is clear that external 
agencies work no such changes in the human races. 
Another induction from this state of facts is that 
the laws of environment that govern animals are not 
equally applicable to the human species. 



CHAPTER VII. 

COLOR. 

Not Dependent on Climate. — Permanent through all Known 
Time. — The White Skin a Clear Indication of Superi- 
ority. 

THE ancients assumed, that color of skin, which 
so strikingly distinguishes different races, de- 
pended on climate; and the unity theorists still as- 
sume that this, with moisture, diet and mode of life, 
is sufficient to produce the various complexions of 
the genus homo. In support of this they allege that 
peoples belonging to the same race, as Jews and 
Arabs particularly, vary in complexion according to 
their local habitation and mode of life. It may be 
true that the sun temporarily darkens to some ex- 
tent the complexion; and amongst the fairest races 
different shades of color are found. It is probable 
that Noah's children, like families at the present 
day, varied in complexion as much as their descend- 
ants, among whom we now find the fair, blue-eyed 
" Xanthocroi," or " fair whites " of Huxley's classi- 
fication, and the " Melanochroi," or " dark whites." 
Wherever we find the Caucasian we find this variety 
of color, without reference to climate or other exter- 
nal influences. But gradations of color, which ap- 

[107] 



108 ANTHROPOLOGY FOR THE PEOPLE. 

pear to be permanent, only prove the existence of 
hybrids, or an extensive admixture of races. 

That color is permanent in the white, yellow and 
black nations is proved by the ancient monumental 
and pictorial records already referred to. Four thou- 
sand or more years ago the Caucasian was white, the 
Mongolian yellow, and the negro black. The Aryan 
Hindoos of pure blood have preserved their fair com- 
plexions in a hot and moist climate for some three 
thousand years. The Kabyles and Arabs in North- 
ern Africa always have been, and still are, white 
people. The former are the original inhabitants of 
Northern Africa, and through thousands of years 
show no signs whatever of being transformed into 
negroes. 

A hot climate and moisture are regarded as potent 
causes in darkening the color of the skin, but the 
color of the Egyptians has not changed for more 
than forty centuries, and, though inhabiting the 
driest country in the world, are of a similar com- 
plexion to other peoples living in the same latitudes 
and in very moist regions. The blackest of all the 
negro tribes live farther from the equator than most 
other black tribes. The hair of some is less woolly 
than that of others, and the color varies from jet 
black to a dark or copper hue: some of them are de- 
scribed as hardly darker than the Gypsies. In the 
Southern States and in different climates, they are as 
black as their African ancestors. 



COLOR. 109 

All unmixed races retain their original complex- 
ions; and why they are white, yellow or black we 
cannot tell, except that it was done in the wisdom of 
God, for the purpose of marking the different races 
and keeping them distinct and separate. Complex- 
ion depends on the coloring matter in the Malpig- 
hian mucous membrane, between the inner or true 
skin and the epidermis or scarf skin; but why this 
pigment is of one color rather than another we know 
not. 

The color of the American Indian has been un- 
changed since the discovery of America, and in the 
same regions he once occupied the white man has 
retained his color since his immigration thither. 
To-day the descendants of British settlers, whose an- 
cestors came to America three hundred years ago, 
are unchanged: these can now be seen in Southern 
cities with as fair and transparent skin as their an- 
cestors. 

Color is one of the numerous facts that mark races 
as distinct and separate. The white skin is as clear 
an indication of superiority as the elliptical skull, 
symmetrical form and handsome features, and causes 
the white face to express the emotions of the soul 
in the play of the features, which is not true of the 
negro, whose features are denied the power of such 
expression. Hence a negro could not possibly be a 
great actor or orator, though he may speak well and 
have a good voice and manner. Only the face and 



110 ANTHROPOLOGY FOR THE PEOPLE. 

features of the Caucasian can flush with anger, 
shame or indignation, or grow pale, or fire up with 
the genius and pride of conscious power. The won- 
derful play of features, as witnessed in a Garrick or 
Kean, or Burke, Webster or Clay, and which so 
wonderfully excite and stir up the listening multi- 
tude, is denied the negro, and prove that he was not 
intended for so high a calling. No passion of the 
, ; heart nor thought of the soul kindles the eye or 
crimsons the brow of the negro. According to the 
Talmud, " it is a good sign that a man is capable of 
being ashamed." If the negro can feel shame, it 
cannot be seen in his face. 

The Southern half of Africa, the peculiar home 
of the negro, is of milder temperature than the 
Northern half, and yet the Northern limits have, 
from the earliest ages, been the home of the white 
man, the seat of the great Egyptian and Carthage- 
nian empires; and no evidences exist of any ten- 
dency in them to become negroes. The Phoenicians 
settled this region three thousand years ago, and 
Cambyses conquered Egypt 525 B. C. Of course, 
none but the illiterate suppose these great peoples 
of Northern Africa were negroes, or genetically con- 
nected with the negro race. Now, at the same dis- 
tance below the equator as this region is above, we 
find the negro, who doubtless existed there, in the 
same condition as he now is, centuries before a white 
foot touched African soil. How is it that the sun, 



COLOR. Ill 

as supposed, has burnt the latter black and his sur- 
roundings made him the lowest of the human spe- 
cies, whilst the former have remained white and 
ranked amongst the greatest peoples of the world? 
Africa has a great variety of soil and climate, and 
portions in the negro territory are temperate, ex- 
ceedingly fertile and healthy ; but that does not seem 
to have improved the people, or altered their physi- 
cal peculiarities. There is a race of diminutive hu- 
man creatures, in the heart of Africa, of white or 
yellow complexion and long, straight hair. The 
Akkas, in the countries of the Monbutte and the 
Arnadi, are described as living in the groves that 
line the streams, which afford them game and good 
hiding-places. Full-grown Akkas measure between 
four and four and a half feet. According to Emin 
Bey, " the color of their skin varies from a clear 
yellow to a glistening red. The whole body is 
covered with a thick, stiff, filthy growth of hair." 
The pigmies of the Aruwhimi forest are described as 
reddish brown and yellow, or as having the color of 
" half-baked bricks," and as intelligent as the ordi- 
nary African, though scarcely superior to the tribes 
of baboons found in the same region. Some of these 
African pigmies are described as more active, ener- 
getic, industrious and intelligent than some tribes of 
full stature. They are found in the equatorial regions, 
where the influences supposed to effect the changes 
which characterize the negro are most potent. In the 



112 ANTHROPOLOGY FOR THE PEOPLE. 

same equatorial regions are other tribes of marked 
difference, such as the Wahermas and Gallas, de- 
scribed by Jephson, one of Stanley's lieutenants, as 
"tall, high-bred looking people, with comparatively 
sharp noses and thin lips — a great contrast to the 
Surs, who are a short, thick-set race." How happens 
it they differ so from the negro, though living in a 
similar climate and under similar conditions? How 
happens it that in a similar climate and soil some 
people are white, others yellow, copper-colored or 
black, and vary so in physical conformation? The 
yellow Hottentot is in the same latitude, in Africa, 
with the black Kaffir. " The Yoloffs," says Golds- 
berry, " are a proof that the black color does not de- 
pend entirely on solar heat, nor on the fact that they 
are more exposed to a vertical sun, but arises from 
other causes; for the farther we go from the influ- 
ence of its rays the more the black color is increased 
in intensity." 

The singular differences in color found among the 
aboriginal inhabitants of America are inexplicable 
on the unity theory, and upset all arguments to 
sustain that theory derived from climate, latitude, 
elevation of land and mode of life. The Eskimo, 
farthest north and in the coldest region, are brown 
or yellow. If they crossed over from Asia at some 
remote period in the past, climate and external cir- 
cumstances have made no change in their complex- 
ion. Farther south, and in a warmer climate, were 



COLOR. 113 

the Kalushi, a white race; and in the region of 
Green Bay, still farther south, we find the Menomi- 
nees, not so white as the former. The Kaws, of Kan- 
sas, were almost as black as negroes, while the 
whitest tribes, some with blue eyes and auburn hair, 
were found nearest the equator. Then, again, we 
find the tall, warlike Patagonian, and just across the 
Straits of Magellan, the stunted, stupid Fuegian! 
Among Africans and Indians, tribes are found in the 
same latitude of different complexions. Humboldt 
says: "The Indians of the torrid zone, who inhabit 
the most elevated plains of the cordillera of the 
Andes, and those who are engaged in fishing at the 
45th degree of south latitude, in the islands of the 
Chonos Archipelago, have the same copper color as 
those who, under a scorching climate, cultivate the 
banana in the deepest and narrowest valleys of the 
equinoctial region." 

The Jews have always retained their distinctive 
features and Caucasian complexion; but there are 
" fair whites " and " dark whites " amongst the chil- 
dren of Shem, as amongst the posterity of Japheth. 
If any of either family are as black as sometimes 
represented, they are hybrids. It has been said that 
Jews long ago settled in Cochin and Malabar, of the 
British possessions in Asia, have become " so black 
as not to be distinguishable by their complexions 
from the native inhabitants." But the " native in- 
habitants " are not black. Some of the old Aryan 
8 



114 ANTHROPOLOGY FOR THE PEOPLE. 

Hindoos are as white as the English, and amongst 
those very Jews some of the women are represented 
as " exceedingly fair." 

It is said that black Arabs exist, who have become 
so by heat and exposure. This cannot be substan- 
tiated by sufficient proof. Numerous varieties of 
Arabs, so-called, are found, from white to black, whose 
origin is involved in obscurity. Some are mixed 
with negro blood, and some known as Arabs are 
most probably of African descent. The genuine 
Arab is an Arab wherever he is found. " As they 
are represented," says Count Gobineau, " on the 
monuments of Egypt, so we find them at present, 
not only in the arid deserts of their native land, but 
in the fertile regions and moist climate of Malabar, 
Coromandel and the islands of the Indian Ocean. 
We find them again, though more mixed, on the 
northern coasts of Africa; and, although many cen- 
turies have elapsed since their invasion, traces of 
Arab blood are still discernible in some portions of 
Roussilon, Languedoc and Spain." An example of 
permanency of type, under most unfavorable cir- 
cumstances, may be found in the Bedouins: they are 
said to be undersized, of dark complexion, aquiline 
nose and well-formed features. Their small stature 
is attributed to " hardships endured through un- 
counted generations," and there is probably, also, im- 
purity of blood; but it is plain that a hard life, in a 
hot climate, has had no tendency to transmute them 



COLOR. 115 

into negroes: their dark complexion is from Afri- 
can admixture. About one-half of Arabia is in 
the tropical region, and portions are extremely hot. 
Why have not the causes that, in Africa, changed, 
as is supposed, the white man into the negro, had 
the same effect in Arabia? It is impossible, on 
the unity theory, to account for the fact that in the 
same latitude, and under similar conditions, we find 
the negro in Africa, Indians in America, and the 
Mongol and Malay in Asia. The only satisfactory 
explanation of this is that in the beginning the 
Almighty so created them. 



CHAPTER VIII. 

LANGUAGE. 

Similarity not Proof of Identity of Origin. — Language 
Simultaneous with the Creation of Man. — Corresponds 
with Civilization and Culture. — Language of American 
Indians a Puzzle to Monogenists. 

IT is argued by monogenists that the different lan- 
guages spoken throughout the world are traceable 
to one primitive tongue, and from that is inferred one 
primitive race of a common origin. A common lan- 
guage, it is said, proves a common origin; and, vice 
versa, distinct and different languages prove a differ- 
ence of origin! If we take for our guide the Bible, 
which furnishes the only history of man's origin and 
language, we must believe that God created the head 
of the Adamic race a perfect man. As he came from 
the hand of his Maker, Adam was the perfection of 
manhood, physically, mentally and morally. God 
gave him language, and that language was perfect: 
possibly it was impaired by his fall. Through two 
thousand years of change and vicissitude, it descended 
to Noah and his family. During this period, on the 
supposition of pre-Adamite or non-Adamic races, 
Adam's posterity was in contact with, and had inter- 
married with, these races, until the family of Adam 

tH6] 



LANGUAGE. 117 

had become utterly degenerate and corrupt, and, un- 
avoidably, the pure, primitive tongue given him by 
God must have become adulterated and corrupted by 
the languages of the inferior races, and the latter in- 
corporated into their language much of the language 
of the superior race. This may account to some ex- 
tent for similarities between the languages of Adamic 
and pre-Adamic races. 

"When language was confounded at Babel, the three 
families derived from Noah, who had previously 
spoken the same language, were now divided by 
different tongues, and separated to their allotted 
regions of the earth. But, as might be expected, 
a family likeness existed between the languages 
spoken by these three Noachic families, and it would 
be surprising if evidences of a common origin could 
not be traced. They spoke what is called the " in- 
flectional " languages, and the difficulty of the mono- 
genist is to connect them with the "agglutination" 
tongues of the lower races. There are now about a 
thousand different languages spoken in the world, 
and when we consider how they change in the course 
of but a few years by travel, intercourse, conquest 
and other causes, it would seem, at first sight, im- 
possible to trace the different languages now spoken 
to any remote period in the past; and hence we find 
the best philologists on the unity side arguing only for 
the possibility of the common origin of all, the proof 
being confessedly impossible. On this much dis- 



118 ANTHROPOLOGY FOR THE PEOPLE. 

puted question, McCausland says: "The theory of 
the common origin of all languages is one on which 
a great diversity of opinion has prevailed, and which 
has given rise to considerable discussion among the 
most eminent philologists, more especially in Ger- 
many." On the question, William Von Humboldt, 
Professor Pott of Halle, Buschmann and Steinthal 
of Berlin, and Schleicher of Jena, who contend for 
a plurality of originally distinct languages, are ar- 
rayed against Max Muller, Bunsen and Boeghtlink, 
who insist on the possibility of a common source of 
all languages. The former rely on the total failure 
of proof of a unity of the origin of speech; and 
the latter rest on the negative circumstance that such 
a common origin cannot be proved to be impossible. 
Max Muller, after a critical survey of the Iranian 
and Turanian languages, winds up with the impor- 
tant conclusion that nothing necessitates the admis- 
sion of different independent beginnings for the ma- 
terial or for the formal elements of the Turanian, 
Semitic or Aryan branches of speech. Professor 
Boeghtlink, after asserting the possibility of two 
such languages as the Chinese and Sanskrit having 
the same origin, adds: " I say the possibility, not the 
historical reality, because all attempts at proving 
such a common origin ought from the. very begin- 
ning to be stigmatized as vain and futile." Professor 
Whitney, of Yale College, in the article " Philology" 
(Encyclopaedia Britannica), says: "In strictness, Ian- 



LANGUAGE. 119 

guage is never a proof of race, either in an individ- 
ual or a community; it is only a probable indication 
of race, in the advance of more authoritative oppos- 
ing indications; it is one evidence, to be combined 
with others, in the approach towards a solution of 
the confessedly insoluble problems of human his- 
tory." It may safely be stated as settled, that lan- 
guage is far from being conclusive evidence of race 
affinities, because tribes and nations change their 
language. A few hundred years hence it would be 
wide of truth, should some future anthropologist in- 
fer from the fact that Indians and negroes in the 
United States spoke the English language that there- 
fore they belonged to the English race. 

Professor Sayce, a distinguished English philolo- 
gist, who is in the same university (Oxford) with 
Max Muller, says, in a late address, that a common 
language is not a test of race, but of social contact. 
He also comes to the conclusion that " distinctions 
of race must be older than the distinctions of lan- 
guage ; for," as he aptly says, " a man cannot rid 
himself of the characteristics of race, but his lan- 
guage is like his clothing, which he can strip off and 
change at will. Within the limits of history racial 
characteristics have undergone no change, while we 
have undoubted evidence of the entire disappear- 
ance of primitive languages from use." In lan- 
guages of different races of different origin, and 
which have never been brought in contact, resem- 



120 ANTHROPOLOGY FOR THE PEOPLE. 

blances are possible, owing to similarity of wants 
and circumstances, and because human nature in 
the most diverse races has similar principles, com- 
mon feelings and instincts, which find expression in 
similar words. 

Differences in language, like differences in races, 
were ordained by God, and given to peoples accord- 
ing to and adapted to their wants, capacities and 
status in creation. Professor Sayce thinks language 
was not created until the several types of race had 
been fully fixed and determined. The types of men 
were fixed by the Creator when He made them, and 
immediately on their creation He gave them lan- 
guage. To the highest type of men, destined for the 
highest civilization, the Creator gave the most per- 
fect language, and to the lowest in the scale of hu- 
manity He gave one of rude structure and incapable 
of expressing the wants of civilized life; and so lan- 
guages are as various as the physical, mental and 
moral diversities. Some with no more wants than 
brutes seem to have no more language than brutes. 
Max Muller considers language the great and impas- 
sable barrier between men and brutes. But brutes 
and birds have their own peculiar languages, and 
can make known their wants, thoughts and emotions 
to one another. There is just as great difference be- 
tween the chattering of the monkey and the gibberish 
of the African as there is between the latter and the 
language of the white man. Language of refined 



LANGUAGE. 121 

and perfect structure and civilization and intellectual 
power are intimately and inseparably connected. 
The culture of language, civilization and intellectual 
progress move pari passu, and all involve a multipli- 
cation of ideas, and ideas cannot exist without words 
in which to express them: men cannot think with- 
out words. As the most perfect of languages has 
existed from the remotest periods, so must civiliza- 
tion and the highest mental capacity have existed. 
The antiquity of Hebrew, a Semitic and Sanskrit, 
an Aryan tongue, prove the antiquity of civilization, 
that is, from the days of Eden. From that period a 
language has existed which was necessary in civil- 
ized life, and could have existed under no other con- 
dition of society; and all speculations about the bar- 
barism of Adam and the gradual formation of lan- 
guage are without foundation and the merest assump- 
tions of infidelity and atheism, or mere figments of 
scientific dogmatism. No one doubts that the Cau- 
casian race, at its first appearance in history, had a 
language as perfect as at present, and that implies 
its civilized condition. As a people degenerate or 
revert to barbarism their language decays. Exam- 
ples of this might be cited from history; but as 
one now to be observed, take the negroes of Hayti, 
who are gradually losing their French and relaps- 
ing, through a mixed lingo of French and African, 
into the barbarous language of their African ances- 
tors. 



122 ANTHROPOLOGY FOR THE PEOPLE. 

The Aryan (Japhetic) and the Semitic (Shemite) 
languages unquestionably flowed from the same 
source. The language of the descendants of Ham, 
that great people who founded the great empires of 
Assyria and Babylon, Egypt and Carthage, spoke a 
language of the same origin. The history of these 
races is the history of the rulers of the world, and 
theirs are the only languages that have a literature 
and history; and of these the superior (the Aryan) 
has had the most perfect. The Mongolian and Tu- 
ranian branches, including the Malays and all infe- 
rior races, have inferior languages, and have done 
nothing for the world's history. Referring to the 
Chinese, McCausland says: "With a knowledge of 
-the most useful arts of civilized life, and with a ge- 
nius for imitation and invention, they are wholly 
destitute of the qualities of a civilizing race, and re- 
main as stationary and stagnant, as regards progress- 
ing civilization, as the untaught savage." Their lan- 
guage is not adapted to, nor capable of, literature of 
a high order. 

It is said there are well-developed languages 
amongst some barbarous tribes of Indians and ne- 
groes. All we know about this is matter of opinion 
expressed by missionaries, whose enthusiasm often 
leads them to wrong conclusions. Words express 
ideas, and ideas must have words in which to ex- 
press them; and it is simply impossible that a peo- 
ple could have a language, or words to express ideas, 



LANGUAGE. 123 

of which they had no conception. No people can 
cultivate a language beyond their wants. A culti- 
vated language necessarily implies a cultivated peo- 
ple. 

The languages of the American Indians puzzle 
the monogenists, because nothing connects them 
ethnologically with any races of the old continent, 
and some of these cannot be connected with one 
another. If derived from Asia, it would seem that 
the greatest affinity would be found between those 
nearest together on the two continents, not only in 
language, but in form and features. In this respect, 
however, to quote from the Encyclopaedia Britannica, 
Volume XII., page 823, they are so different as " to 
form an anthropological barrier between the popula- 
tions of the two hemispheres at the very point geo- 
graphically most convenient for effecting the transi- 
tion." The same writer (Professor Keane) says: 
" Science has demonstrated beyond all cavil that, 
while differing widely among themselves, the Ameri- 
can languages not only betray no affinity to any 
other tongues, but belong to an absolutely distinct 
order of speech." If the argument from language 
proves anything, it proves that the American Indians 
are autocthones. It is a complete confutation of the 
unity theory. 

The only fair and reasonable ■ conclusion is that 
the argument of the unity of origin of races derived 
from resemblances in language is without sufficient 



124 ANTHROPOLOGY FOR THE PEOPLE. 

proof, and is altogether inconclusive and unreliable. 
It is clear that language does not determine race. 
Indeed, the opinion that all languages had a com- 
mon origin is almost abandoned, and, of course, the 
argument for the unity of the human race derived 
from that source falls with it. 

The idea of one common language for all races of 
the present day is based on the assumption of the 
natural equality of all races, and the capability of 
the inferior %r the civilization of the superior: it. 
could be possible only for the civilized races. There 
is not much greater probability of all languages co- 
alescing and forming one universal tongue than 
there is of all the nations and tribes of people of the 
world mongrelizing into one great yellow mass — an 
unnatural, revolting and beastly consummation to 
which some fanatics look forward as the goal of hu- 
man progress and the millennium of earthly brother- 
hood. 

The Jesuit, Breitung, comes to the conclusion that, 
in connection with other reasons, "the argument 
from linguistics makes it the more probable hypoth- 
esis that the white race alone can trace its origin to 
Noe." 



CHAPTER IX. 

PERMANENCY OF TYPE. 

Types Distinctly Marked for Thousands op Years. — Case 
of the Turks and Magyars. — Permanency of Customs 
and Civilizations. — Adam a Civilized Man, and his 
Race Always the Representative of Civilization. — The 
Chinese. — No Instance of Change of Type. — Climate 
and Mode of Life Effect no Important Change in the 
Human Species. 

THE history of the world affords no satisfactory 
evidence that the different types of mankind 
ever run into one another; but, on the other hand, 
goes to show that they are fixed and permanent. 
There is no evidence that a white man is ever de- 
graded into Mongolian, Indian or African, or that 
the inferior races ever have been or can be raised to 
the physical, mental or moral likeness of the Cau- 
casian. In all climates and under all circumstances 
the several races have maintained their distinctive 
features from the earliest history. The Caucasian, 
Mongolian, Indian, Eskimo and negro are now, so 
far as evidence goes, what they have always been, 
with slight modifications that do not materially 
affect original types. The diversity of races, we 
know, has existed for several thousand years, and 
no physical causes have, in that length of time, had 



126 ANTHROPOLOGY FOR THE PEOPLE. 

any influence in changing one type of man into 
another. It will not be disputed that the white 
races (including Jew, Arab and Egyptian) and the 
negro were as distinct and different four thousand 
years ago as they are now. Indeed, we may go fur- 
ther and safely assert that in the last five thousand 
years no physical change has been effected in Cau- 
casian and negro. This is clearly proved by Egyp- 
tian and Assyrian monuments. For these monu- 
mental records some claim a chronology running 
back ten thousand years before the Christian era: 
they can confidently be referred to a period nearly 
3000 B. C. No one will regard it as extravagant to 
assert that these old records (pictorial and monu- 
mental) prove distinct types to have existed four thou- 
sand years ago, if not much longer, and they have not 
changed within that period. The scene from " Bel- 
zoni's Tomb," at Thebes, about 1500 B. C, of later 
date than some others, depicts four distinct types, 
colored red, yellow, black and white, as known to 
the Egyptians, with their respective features so 
plainly delineated as to be beyond question. Topin- 
ard says: "Whether assisted or not by archaeology, 
history narrates that under the twelfth dynasty, 
about 2300 B. C, the Egyptians consisted of four 
races: (1) The Rot, or Egyptians, painted red, and 
similar to the peasants now living on the banks of the 
Nile; (2) The Namu, painted yellow, with the aqui- 
line nose, corresponding to the populations of Asia 



PERMANENCY OF TYPE. 127 

to the east of Egypt; (3) The Nahsu, or prognath- 
ous negroes, with woolly hair; (4) The Tamahu, 
whites, with blue eyes." The above date of Topin- 
ard (2300 B. C.) M. Mariette puts at 3064 B. C., 
and Lepsius at 2380 B. C. The mummies of Egypt 
are of the same type as the Egyptians of the pres- 
ent day: the oldest of these desiccated remains date 
about 4000 B. C. 

The era of Menes carries us back still further, 
nearly 4000 B. C, as will be seen in the chapter on 
Chronology. We may, then, confidently claim that 
the different human types were as distinctly marked 
as at the present day about six thousand years ago, 
and we may reasonably infer that they have been 
the same from creation. Any other inference is 
inadmissible and unreasonable, unless it could be 
clearly shown that causes have been in operation 
sufficient to change primitive types. In this long 
period of time there is not the slightest proof that 
a white man ever did or could become a negro, or 
that a negro ever did or could become a white man; 
for the slight changes caused by environment afford 
no proof of change of type. 

The Jew, in every climate and under every form 
of social and physical environment, has preserved 
the features of his race; thus proving that physical 
characteristics are independent of climate and other 
physical causes. " Can the Ethiopian change his 
skin or the leopard his spots?" was a proverbial ex- 



1-28 ANTHROPOLOGY FOR THE PEOPLE. 

pression to denote an impossible thing, quoted by 
the prophet Jeremiah two thousand five hundred 
years ago, and shows that the old Jews recognized 
the permanency of racial differences. Whether the 
prophet or proverb referred to the dark-complected 
inhabitants of Asiatic Ethiopia or the black African, 
he seems to have regarded the color of men as fixed 
and permanent as the spots of the leopard: neither 
could be changed. 

The pure Hindoos of the Aryan race have been 
three thousand years in a hot and sultry climate, 
and are still unchanged. The fact that the different 
types have remained unchanged, or retained the 
same distinct form and feature for more than a hun- 
dred generations, affords a reasonable presumption 
that the same distinctions existed long before, and 
that they are permanent. If four thousand years, 
to adopt a moderate chronology, has done nothing 
towards transforming one race into another, we can 
conceive of no period of time that would obliterate 
racial distinctions. 

It may be said that the monumental and pictorial 
records are unreliable, inasmuch as the portraits and 
figures are defaced and were unskillfully drawn, and 
are caricatures of the originals; but they are suffi- 
cient, and do clearly identify the distinct features 
of Caucasian, Mongol and negro. This really was 
never questioned until late years, when a fanaticism 
that can perceive no specific differences between the 



PERMANENCY OP TYPE. 129 

white, yellow and black races has resorted to every 
sort of pretext to sustain an extravagant and mon- 
strous assumption. It is not questioned now by 
intelligent and fair-minded persons. Blumenbach, 
who adopted the unity theory, recognized the cor- 
rectness of the different types of these old records. 
So did Dr. Morton (who spent twenty years in 
Egypt), Hoskins, Taylor, and many others; so that 
only the most ignorant and prejudiced could have 
any doubts that these remains of ancient art cor- 
rectly portray the physical features of the early 
Egyptian, Jew, Arab, negro and some of the white 
races. These portraits preserve even the color of 
the skin, and prove that the complexion and fea- 
tures of these several races were distinctly marked 
four thousand years ago. This is true of nations 
like the Jews, who have lived in different climates, 
and have, at different times, changed their mode of 
life. The discoveries by Botta of the bas-reliefs of 
Khorsabad, published A. D. 1850, prove further that 
the present Assyrian nations are identical with the 
ancient inhabitants of the same region. 

Early in the present century Cuvier proved the 
sameness and fixity of birds and reptiles from those 
preserved in Egypt for the same period of time. 

The advocates of unity commonly adduce two ex- 
amples to prove that types are not permanent, and 
that the lower may be transformed into the likeness 
of the superior races. The Turks and Magyars are 
9 



130 ANTHROPOLOGY FOE, THE PEOPLE. 

claimed by some as furnishing undeniable historical 
evidence of such change, but in neither case is this 
claim conceded. In the case of the Turks, it is 
assumed they belong to the Mongolian species, and 
that a change from the yellow skin and repulsive 
features of the pure Mongolian has been the result 
of civilization and civilized surroundings, without 
any admixture of better blood. The Mongolian ori- 
gin of the Turks is by no means certain. Count 
Gobineau, an advocate of the unity theory, referring 
to the arguments in support of the above supposi- 
tion, says: "These arguments are more specious 
than solid. In the first place, I am greatly disposed 
to doubt the Finnic origin of the Turkish race, be- 
cause the only evidence that has hitherto been pro- 
duced in favor of the supposition is affinity of lan- 
guage; and I shall hereafter give my reasons for 
believing this argument, when unsupported by any 
other, as extremely unreliable and open to doubt. 
But even if we suppose the ancestors of the Turkish 
nation to belong to the yellow race, it is easy to show 
why their descendants have so widely departed from 
that type." He then proceeds to show that there 
has been a great infusion of European blood into 
the Turkish race through past centuries, and suffi- 
cient to produce the supposed change even on the 
admission of their Mongolian origin. If improved 
from the Mongolian stock, the change must have 
taken place in a period too short to be credible; for 



PERMANENCY OF TYPE. 131 

in the earliest accounts we have of them by orien- 
tal writers, they are celebrated for their beauty of 
face and form. The above-named writer concludes 
his remarks — which on this point are unanswer- 
able — in these words: "When we consider that the 
Turkish population of the whole Ottoman empire 
never exceeded twelve millions, it becomes apparent 
that the history of so amalgamated a nation affords 
no arguments, either for or against the permanency 
of type." This, be it remembered, is the admission 
of a monogenist. 

The unity theorists are not more fortunate in the 
other instance adduced, the Magyars. It is claimed 
that they, too, are of Mongolian origin, and, since 
their settlement in Europe, have, in the course of a 
thousand years, become in all respects the equals of 
any European people, and this without any admix- 
ture of blood. But the origin of this people is very 
obscure. They are by some supposed to be descend- 
ants of the ancient Scythians, and these are believed 
to have been derived from Gomer, the eldest son of 
Japheth. We are not aware of any evidence that 
the Magyar has, since his settlement in Europe, 
changed materially his physical characteristics. In- 
deed, it is impossible that this could be the case; 
and if his skull and other parts of his anatomy have 
been changed, it is singular that his habits and mode 
of life have not also changed. He still depends on 
his herds for support, and jealously preserves his own 



132 ANTHROPOLOGY FOR THE PEOPLE. 

language. It has been asked: " Can it be that the 
manners, language and customs of a people are more 
durable than the hardest part of his organism — the 
bony skeleton?" In point of fact, the Magyars are 
not Mongolians, as has been shown by De Girando, 
but are descendants of the Huns, who embraced 
many nations or tribes. Some were known as " white 
Huns," who marched under the standards of Attila. 
The connection of the Magyars with the Huns has 
been denied; but the proof is derived from Greek 
and Arab historians, Hungarian annalists and philo- 
logical arguments. The fact of their speaking a 
non-Germanic dialect is by no means conclusive, 
for the philological argument is unreliable at best, 
and instances can be adduced of Germanic tribes 
adopting a Mongolian dialect and of Mongolians 
adopting an Aryan tongue. Language is a thing 
that may be laid aside or assumed according to cir- 
cumstances. 

The origin of both Turks and Magyars is too ob- 
scure to derive from their history an argument to 
show that the specific differences of mankind are not 
permanent, but may change from one to another, or 
merge one into another; and examples sufficient for 
proof must be unquestioned. Fairly considered, 
these two examples can weigh little or nothing 
against those adduced to prove permanency of types. 

There is also a wonderful permanency of civiliza- 
tion, and of habits, customs and modes of life, as 



PERMANENCY OF TYPE. 133 

witnessed in the Arabs, Jews, Magyars, Chinese and 
other nations. Civilization has always been pre- 
served in the Adamic race, and no non-Adamic race 
has ever reached an advanced civilization. 

Adam was a civilized man and not a rude savage: 
God made him perfect, and it is difficult to under- 
stand how anyone who accepts the first chapters of 
Genesis as historic can read them and not admit 
this. To speak of Adam, created in God's image, as 
a wild barbarian savors of blasphemy. Is it possi- 
ble or probable that such a creature could live sin- 
less and in happy communion with his Maker until 
placed, as Adam was, on the probation related in the 
sacred record? Can we conceive of God entering 
into a most solemn and momentous covenant, in- 
volving awful and tremendous responsibilities, with 
an ignorant savage? The covenant and the religion 
given to the first man implied extraordinary intelli- 
gence and virtue. Is the nakedness of our firs.t 
parents, if taken in a literal sense, an evidence of 
savagery? They were alone in the garden, and as 
innocent as babes, knowing no shame. It may be 
said they were exposed to the gaze of some of the 
lower races of men, who were, it may be, servants to 
them. If so, Adam and Eve were of a higher order 
of beings, as much above others as fallen man is 
now above beasts; and as man shrinks not from ex- 
posure to animals, so they shrunk not from the 
presence of the human creatures infinitely beneath 



134 ANTHROPOLOGY FOR THE PEOPLE. 

them, and whom they regarded as nothing more 
than brutes. When they lost their innocence, and 
knew evil as well as good, they were reduced nearer 
to the level of the pre-Adamites, and experienced 
shame. 

Adam was gifted with language, and if the He- 
brew, as is generally supposed, it was a perfect lan- 
guage, and indicated a high civilization; for lan- 
guage, as already stated, is always an index of civ- 
ilization. He must have understood the covenant 
made with him, and he also had knowledge to give 
names to the animal creation, which implied exten- 
sive information. If the words in Genesis, chapter 
ii., verse 24th, " Therefore shall a man leave his 
father and his mother, and shall cleave unto his 
wife, and they shall be one flesh," were spoken by 
Adam, they express sentiments of the highest civili- 
zation. The words preceding these, in the 23d verse, 
"This is now bone of my bones and flesh of my flesh; 
she shall be called woman, because she was taken 
out of man," were not the reflection and expression of 
an ignorant savage. Adam, when Eve was brought 
before him to be named, seems to have recognized as 
a truth that the mode of Eve's creation symbolized 
the great principle of the unity of husband and wife, 
which is at the foundation of the marital relation 
in the most civilized and Christian nations in the 
world; and this is evidenced by the words last 
quoted. This principle Christ taught, and St. Paul 



PERMANENCY OF TYPE. 135 

also argued from the words of Adam, that husband 
and wife are " no more twain, but one flesh." The 
name Adam gave Eve, and the names they gave 
their children, their employment, their religious be- 
lief and their worship, all indicate something far 
above the savage state. If they were not civilized, 
whence the civilization of their children? No bar- 
barous people have ever become civilized of them- 
selves: civilization has always come to such from 
without. The argument of Archbishop Whately on. 
this point as never been refuted. The Adamic race 
has always been the representative of civilization, 
mental, moral and religious progress. Adam's sons 
and grandsons were artists, architects and musi- 
cians. Cain built a city, after having been driven 
from his father's family on account of his crime ; and 
for that crime he felt remorse, which a savage never 
feels. One of the causes of his lamentation was: 
" From Thy face shall I be hid " — that he was driven 
from the worship and ordinances prescribed to his 
father. 

A savage or barbarian could have no appreciation 
of, or desire for, the spiritual and holy life of Adam 
and Eve before they sinned: they understood and 
felt their loss, and experienced remorse for their sin. 
In a spiritual sense "their eyes were opened," and 
in a similar spiritual sense, "they saw that they 
were naked": they felt, with shame and confusion, 
that their physical nakedness symbolized their pres- 



136 ANTHROPOLOGY FOE. THE PEOPLE. 

ent spiritual nakedness, the loss of their primitive 
innocence, purity and holiness. The Bible is in di- 
rect conflict with the infidel theory that Adam was 
a savage and his posterity gradually developed to 
their present state, and it affords no support to the 
inference that present savages may develop as his 
race have done. Adam's race begins with the high- 
est civilization, because he was created a civilized 
man. No evidence can be adduced to support the 
dogmatic assertion that the civilization of his race, 
and which they have always maintained, was of 
gradual growth. They have made progress in me- 
chanics, material comforts, and many departments 
of knowledge, while none has been made in moral 
and mental powers. The oldest records of the race 
show a mental development equal or superior to that 
of the present day. Most of our modern thinkers 
are but pigmies by the intellectual giants of ancient 
Greece and Rome and the still older lawgivers, poets, 
orators and philosophers of still older Israel and the 
patriarchal ages. So far back as we can trace the 
history of man's mind, it has been in the highest 
state of development. 

Further, Adam called his wife's name Eve, be- 
cause she was the mother of all living. Before this 
he had called her Isha, the feminine of Ish, man. 
Why does he now call her Eve, " the life," unless he 
had reference to the promise just made to him? He 
had just heard the sentence of death; but he now 



PERMANENCY OF TYPE. 137 

recognizes the gospel truth that his race should be 
made alive by woman's offspring: this name was 
evidence of Adam's faith — faith in the promised de- 
liverer — and of a clear understanding of the pro- 
phetic promise. He was a penitent believer in Him 
who was to bruise the serpent's head and restore 
life — the life eternal — to the fallen race. The wor- 
ship of Adam and Eve and their children was char- 
acterized by sacrifices, and kept in their minds the 
fundamental Christian truth of vicarious suffering. 
It was doubtless with the skins of victims slain for 
sacrifice that our first parents were clothed; and as 
the slain victims symbolized a vicarious sacrifice, so 
the skins which covered their bodies symbolized the 
" righteousness " of another with which the penitent, 
believing sinner is clothed. The germ of the gospel 
was revealed in the Adamic worship, and if he un- 
derstood not its meaning it was but an unmeaning 
ceremony. Considering all these things, can we be- 
lieve Adam was a savage? Would a barbarian have 
been placed in a beautiful garden " to dress and to 
keep it ? " Adam's sons cultivated the soil and 
raised cattle. They observed the Sabbath, which 
was instituted by God, and worshiped on that day. 
This seems to be true, because the record says that 
" in process of time " they brought their sacrifices. 
In the margin we read, " at the end of days," which 
is the literal translation, and is usually understood 
to mean the end of the year. But it may just as 



138 ANTHROPOLOGY FOR THE PEOPLE. 

well mean the end of the week, the seventh day, on 
which God rested, as an example to His creature 
man, and which He blessed and sanctified. We 
know that civilization has never been lost amongst 
his posterity. The characteristics of his race, from 
his creation, are permanent, and as far as proof is 
possible it goes to establish that point. If, as we 
contend, characteristics or types have been fixed as 
far back as history or our knowledge carry us, it is 
not only evidence of this permanency, but it de- 
volves the burden of proof on those denying it. 

It is well known that evolutionists and others who 
deny the historical character of the account of man's 
creation assume that it is, in a great measure, alle- 
gorical. But that is simply to put the inspired re- 
cord on a level with fiction, and leave our own reason 
to decide between the allegorical and historical. We 
have no notice of what is. allegorical and what is his- 
torical. It is a continuous narrative, and in such a 
case no reliable writer blends facts and allegory with- 
out notice. 

The Chinese furnish a striking instance of perma- 
nency of character and civilization. For centuries 
they have been a stationary people. Long before 
the Christian era they had their poets, historians, 
scholars and philosophers, and used xylographic 
writing, but they have done nothing for the progress 
of the world. Mr. Layard, in " Nineveh and its Re- 
mains," remarks that " the Mongolian nations have 



PERMANENCY OF TYPE. 139 

scarcely a monument to record their existence; they 
have had no literature, no laws, no arts; they have 
depopulated not peopled." If they had been a pro- 
gressive people they would, centuries ago, have been 
the leaders and teachers of the world. As it is, all 
they have done for the interests of humanity might 
be blotted out without loss. Christian civilization 
is unsuited to their nature and they reject it. Their 
religion is as stagnant as their civilization and learn- 
ing: for more than two thousand years they have 
developed nothing new or good. Bishop Schere- 
schewsky, late missionary bishop of Shanghai, who 
was a student of Buddhism for more than twenty 
years, says: "I feel myself competent to state that a 
more gigantic system of fraud, superstition and idol- 
atry than Buddhism, as it is now, has seldom been 
inflicted by any false religion on mankind. It is 
true that Buddhism is. not devoid of teachings in 
which there is much that is good and noble; but 
as a religious system it is utterly inefficient to mould 
or guide the souls or the bodies of men." They are 
incapable of a higher civilization, and are as un- 
changeable in religion, manners and customs as in 
their physical structure. 

Archbishop Whately declares that no authentic 
instance can be produced of savages who ever did 
emerge unaided into civilization. This is similar to 
the opinion of the great German historian Niebuhr, 
who thinks that " all savages are the degenerate rem- 



140 ANTHROPOLOGY FOR THE PEOPLE. 

nants of more civilized races, which have been over- 
powered by enemies and driven to take refuge in the 
woods, there to wander, seeking a precarious exist- 
ence, till they had forgotten most of the arts of set- 
tled life, and sunk into a wild state." He also says 
that " no single example can be brought forward of 
an actually savage people having independently be- 
come civilized." We may add that no instance can 
be found of a civilized people of the Adamic race 
" independently " falling into a state of savagery. 
The popular belief is in the capacity of savages to 
advance, though against all experience. It is said, 
on the testimony of one individual, that a tribe in 
Australia has made some advance from barbarism. 
If it can be proved that this tribe has made any pro- 
gress, they were doubtless assisted from a foreign 
source, shipwrecked sailors or others, and whether 
they can retain what they have acquired is to be 
proven. Proof must be conclusive to set aside all 
past experience. That civilized man has ever been 
evolved from a savage is without proof and opposed 
to all our knowledge on this subject. The great 
probability is that this Australian tribe above re- 
ferred to, which seems to be somewhat in advance 
of other savages of that region, is now just what it 
has always been, if any such tribe really exists. 

Civilizations vary and seem to be as permanent as 
race types. Wherever the Adamic race can be traced, 
civilization is found; and though families and tribes 



PERMANENCY OF TYPE. 141 

have degenerated under unfavorable environments, 
they readily rise, when relieved of hostile pressure, 
to the superior state for which they were intended. 
There is no proof of the degeneracy of any unmixed 
race as a whole. Superior races have, on the whole, 
been progressive, and those who have decayed lost 
their virility and vitality by admixture with an infe- 
rior stock. Degradation of the Caucasian is excep- 
tional and abnormal, the result of hostile surround- 
ings; and whatever deterioration may have occurred, 
no evidence of running into a lower type can be found. 
These cases of partial and abnormal degradation 
never extend to an entire race, but only to portions 
separated and confined to an unfavorable locality, 
and they are susceptible of elevation to the race to 
which they belong. Illustrations of this may be 
found in the ignorant mountain populations of the 
Northern United States and in the inhabitants of 
the pine barrens, sand-hills and malarial sections of 
the South. The case of certain Irish families who 
have been exposed to extreme poverty and privation 
two hundred years has been cited as proof of change 
of type. If the worst representations of their dete- 
rioration are true, it only shows that they are de- 
graded by intemperance and want; but there is not 
the slightest proof of even a tendency to change into 
Indian, Mongolian or negro. They are still white 
people, and capable of restoration; but if they are 
as bad as represented, it is very probable that they 



142 ANTHROPOLOGY FOR THE PEOPLE. 

are remnants of aboriginal pre-Adamic races who 
once occupied Europe. 

No proof can be adduced to show that physical 
changes, such as the transformation of the prog- 
nathous skull of the negro and the pyramidal skull 
of the yellow races into the elliptical skull of the 
Caucasian, or the change of the black, yellow and 
copper skins into white, to say nothing of other spe- 
cific differences, can be effected by the influence of 
climate, food, mode of life or surroundings. No in- 
stance can be adduced of one nation changing its phy- 
sical characteristics for those of another. It is asserted 
that changes are gradually progressing in the form, 
features, complexion, constitution and character of 
negroes in America and of Englishmen in America 
and Australia, which go to prove that types are not 
permanent. It is true that negroes have improved 
in many respects in the United States, just as do- 
mestic animals improve by special care; and some 
approach the physical conformation of the Caucas- 
ian. The better shaped negroes may have been im- 
proved by reason of their improved circumstances; 
or their ancestors may have been of the same form 
and features. It is known that the varieties of ne- 
groes in Africa are numerous, some of them approx- 
imating the figure and features of the white races, 
and varying in color, some being blacker than others, 
and slaves were brought from different and diverse 
tribes. It cannot be shown that negroes of unmixed 



PERMANENCY OF TYPE. 143 

blood are different from their African fathers in 
any important physical particular. The negroes in 
the United States, after more than two and a half 
centuries, retain, and with no evidence of change, 
the peculiarities which distinguish their race from 
all others; and this will be disputed by no one ac- 
quainted with the negroes of America. It would be 
naturally inferred that the change from savage life 
to contact with civilization, a sufficiency of whole- 
some food, good clothing and comfortable shelter 
would make in them a material improvement; but to 
say they are approaching the European model is pre- 
posterous: no natural causes are known which can 
produce such transformations, though slight changes 
may occur, caused by environment. With such 
striking evidences as we have of the permanency of 
types, and want of proof to the contrary, it would 
seem impossible for a fair mind to come to any other 
conclusion than that racial diversities are fixed and 
permanent. But even in such a book as the " Speak- 
er's Commentary," we find this statement gravely 
made: "The European inhabitants of the North 
American States are said, even in two or three gene- 
rations, to be rapidly acquiring a similarity of fea- 
ture and conformation to the original inhabitants of 
the soil, though not losing their European intelli- 
gence and civilization." The writer was imposed 
upon; otherwise such an absurdity could not have 
found its way into so respectable a publication. 



144 ANTHROPOLOGY FOR THE PEOPLE. 

Three hundred years have made no change in the 
complexion or other characteristics of the people of 
America. In any Southern city, one may see as 
fair and beautiful complexions and as fine figures 
amongst the descendants of the earliest settlers as 
in any part of Europe. Contact with the whites 
has modified and improved the features and expres- 
sion of the African in America, without at all af- 
fecting his general and anatomical structure; and 
so the rude, coarse white man is improved and re- 
fined in expression of countenance by culture. It 
may be, then, that the modified features of the negro 
in America differ from those of his brother in Af- 
rica, just as the refined and cultured white man dif- 
fers from the rude and ignorant. 

The Parsis, or Parsees, of India removed to that 
hot region, not from a cold country, but from Persia, 
about twelve hundred years ago. They are of the 
purest Aryan type, and still preserve their original 
characteristics, without the slightest evidence of de- 
terioration. The Arabs and the Kabyles, who were 
the people known to the Romans as Numidians, or 
the Libyans of antiquity, remnants of the ancient 
Berbers, the most ancient inhabitants of Northern 
Africa, though bronzed by the sun, are white at birth. 
Professor Sayce, writing lately of the white races of 
ancient Palestine and Northern Africa, says: 

" These Kabyles offer a striking appearance to the traveler 
who sees them for the first time. Their clear, white skins, cov- 



PERMANENCY OF TYPE. 145 

ered with freckles, their blue eyes and light hair, their tall and 
shapely stature, make him believe himself once more in some 
English or Irish village. We need not wonder that at one time 
they were regarded as descendants of the Vandal conquerors 
of the Roman provinces in Africa. But however satisfactory 
this explanation seemed at first sight to be, it was soon found to 
be untenable. The skull and skeleton of the modern Kabyle 
resemble those of the prehistoric inhabitants of the country 
whose remains are buried in the cromlechs of the later stone 
and earlier bronze ages. Moreover, the Egyptian monuments 
have revealed to us the fact that the Lebu, or Libyans, who 
fought against the Pharaohs centuries before the Vandal inva- 
sion, were a white-skinned, fair-haired population. It is, there- 
fore, evident that the Kabyles are the descendants of the early 
inhabitants of Northern Africa, and that their physical char- 
acteristics are not due to the importation of foreign elements 
from the North of Europe, but are the inheritance they have 
received from their remote forefathers. As far back as our 
monumental evidence extends, the northern coast of Africa 
was peopled by a portion of the white race. 

"The traveler in Palestine meets with the same indications 
of the presence of a white race as does the traveler in North- 
ern Africa. The first time I visited the country I was struck 
by the fact that blue-eyed, fair-haired children are to be found 
alike in the plains and the mountains, in the crowded cities, 
and in the most remote villages. At the time I ascribed their 
physical characteristics to the influence of the Crusades, and 
imagined them to be the descendants of immigrants'from Eu- 
rope. It was but repeating in another form the explanation 
which saw in the Kabyles the children of the Vandals. 

" Last winter I made a journey overland from Jerusalem to 
Egypt by the ancient "way of the Philistines." Between Gaza 
and El-Arish, the frontier town of Egypt, it was impossible not 
to notice the numerous examples of fair-complexioned, red- 
haired men with whom I met. More particularly I had an op- 
portunity of examining the present Sheikh of El-Arish. Like 
myself, he was on his way to Egypt, and for two successive 
nights he joined our camel-drivers as they sat round their 
10 



146 ANTHROPOLOGY FOE, THE PEOPLE. 

camp-fire. Time after time I watched the profile of his face, 
and time after time I thought that the Amorite chief depicted 
by an Egyptian artist of Eamses III. on the walls of Medinet 
Abu had once more awakened to life. The slightly retreating 
forehead, the peculiar nose, the pointed beard at the end of the 
chin, were all there in the living Sheikh of El-Arish as they 
were in the Egyptian portrait of the chief of the Amorites. 
The Sheikh might have been the model whom the Egyptian 
artist portrayed. 

" The characteristics of race, when once fixed, are extraor- 
dinarily permanent ; and it is no more surprising to find the 
features of the ancient Amorites still surviving in the popula- 
tion of modern Palestine than it is to find that six thousand 
years have made no perceptible difference between the Egyp- 
tian fellah of to-day and the famous wooden statue of one of 
his forefathers which adorns the Boulaq Museum. If there is 
still a white race in Palestine, it is because there was a white 
race before the days of the exodus." 

Civilization depends on capacities and endowments 
bestowed by the Creator; and the inferior races, as 
proved by the history of the past, are incapable of, 
and have no aptitude for, the civilized life of the 
Caucasian. With the latter, progress is the law of 
their nature; God so made them. The yellow races 
of Eastern Asia have the civilization now that they 
had in the beginning. Different civilizations mark 
different species of the human race, and as one type 
never runs into another, so the civilizations of dif- 
ferent species never merge into one another. 

It is folly and ignorance to assert that the negroes 
now in America are as advanced in civilization as 
our ancestors in Europe fifteen hundred years ago, 
and then infer that the negroes may make similar 



PERMANENCY OF TYPE. 147 

progress in sufficient time. This is assuming that 
the black race has equal capacities with the white, 
which is too absurd to require contradiction. The 
former savages of Europe were the aboriginal inhabi- 
tants, and not Adam's race. The Adamic tribes who 
swept down on the Roman empire were a wild, rude 
people, but not savages, and, as soon as permanently 
settled, demonstrated their natural superiority. Attila 
had a higher sense of honor and manliness than the 
Emperor Theodosius, who was professedly a Christian. 
The princess Honoria, sister of the Emperor Valen- 
tinian, offered him her hand in marriage. Alaric, 
Theodoric and his Visigoths were equal in the high- 
est attributes of manhood to the Roman general and 
his soldiers. Much more might be said on this point; 
but let it suffice to reiterate that none of the nations 
of Europe, who are of Adamic origin, can be proved 
to have been savages. 
Dr. Nott remarks: 

"As far back as history and monuments carry us, as well as 
crania and other testimonies, these various types have been 
permanent; and most of them we can trace back several thou- 
sand years. If such permanence of type through thousands of 
years, and in defiance of all climatic influences, does not estab- 
lish specific characters, then is the naturalist at sea without a 
compass to guide him." 

All more recent investigations confirm this opinion. 
While some limited and temporary changes have 
taken place under the influence of climate and other 
external circumstances, no evidence exists of change 



148 ANTHROPOLOGY FOR THE PEOPLE. 

of species. If descended from one primitive stock, 
it cannot be shown how different varieties have come 
to exist. Mr. E. B. Tylor, author of the article "An- 
thropology" in the Encyclopedia Britannica, says: 

"But although the reality of some such modification is not 
disputed, especially as to stature and constitution, its amount 
is not enough to upset the counter proposition of the re- 
markable permanence of type displayed by races ages after 
they have been transported to climates extremely different 
from that of their former home. Moreover, physically different 
races, such as the Bushmen and the Negroids in Africa, show 
no signs of approximation under the influence of the same cli- 
mate ; while, on the other hand, the coast tribes of Terra del 
Fuego and forest tribes of tropical Brazil continue to resemble 
one another, in spite of extreme differences of climate and 
food. Mr. Darwin, than whom no naturalist could be more 
competent to appraise the variation of species, is moderate in 
his estimation of the changes produced in races of man by cli- 
mate and mode of life within the range of history. The slight- 
ness and slowness of variation in human races having become 
known, a great difficulty of the monogenist theory was seen to 
lie in the shortness of the chronology with which it was for- 
merly associated. Inasmuch as several well-marked races of 
mankind, such as the Egyptian, Phoenician, Ethiopian, etc., 
were much the same three or four thousand years ago as now, 
their variation from a single stock in the course of any like pe- 
riod could hardly be accounted for without a miracle. This 
difficulty was escaped by the polygenist theory." 

Darwin shows singular changes in animals pro- 
duced, as he supposes, by what he calls " sexual 
selection," and thinks it would be strange if man 
was not changed, or modified, by the same cause; 
but he admits that his theory will not account for all 
the differences between races, which he says is " a 



PERMANENCY OF TYPE. 149 

most perplexing question." Topinard, a late, close, 
and philosophic investigator, concludes that there is 
no proof that any important and hereditary change 
has ever been produced by the influence of external 
circumstances. 

Types have remained the same through all time 
and under all conditions of life. Tribes and peoples 
living under entirely different conditions — different 
as possible in climate, food, clothing, etc., as the 
Eskimos and the inhabitants of Southern China — 
are similar in color, features, stature, etc. Again, 
tribes of Africans are found who differ greatly in phy- 
sical appearance, but who live under similar condi- 
tions without any appearance of change of type. 
Some of the lowest tribes live in highly favored lands, 
under conditions of climate and soil favorable to the 
highest development, but who have always been in 
brutal barbarism, showing that it is not favorable 
surroundings that elevate men, but their mental and 
moral organization. 

It is thought by some that the negro type is less 
fixed than that of the higher races; but that, if true, 
would only be further proof of their approximation to 
domestic animals. It does seem that the improved 
condition of the race in the United States is evi- 
dence that the race is more susceptible to external in- 
fluences, and that the tendency to varieties is greater 
than in the higher races. The negro's constitution 
is adapted only to hot climates, like the equatorial 



150 ANTHROPOLOGY FOR THE PEOPLE. 

regions of Africa, where he was created, and suffers 
in cold regions. Like domestic animals, he degene- 
rates under severe cold. The Caucasian can inhabit 
all climates of the globe without material deteriora- 
tion ; but animals cannot. Some animals cannot live 
when removed from their natural habitat. The mon- 
key becomes sickly, diseased, and infertile when trans- 
ferred to cold regions, and the negro likewise expe- 
riences similar detriment in cold climates. 

That climate and mode of life can effect any con- 
siderable change in the human species is now hardly 
maintained by respectable ethnologists. It is the 
argument of partisans fighting it out on that line to 
the last ditch. Prichard, the "father of ethnology" 
and the great authority with monogenists, was forced 
to the conclusion "that the difference of climate oc- 
casions very little, if any, important diversity as to 
the periods of life and the physical changes to which 
the human constitution is subject." He was obliged 
to admit that the causes of difference of races were 
beyond human detection. No such causes have been 
in operation for at least four thousand years, and, as 
Virchow asserts, it can "be positively demonstrated 
that in the course of five thousand years no change of 
type worthy of mention has taken place." Men have 
adopted the traditional belief in the unity of the hu- 
man race, and imagine all other theories are incon- 
sistent with the Bible, and set out to collect argu- 
ments in support of their belief. Otherwise it is 



PERMANENCY OF TYPE. 151 

difficult to understand how sensible men could satisfy 
their minds that the noblest European and Ameri- 
can and the lowest African were the offspring of the 
same primitive stock. Their reasoning, in some re- 
spects, is specious, and, to prejudice, pre-conceived 
opinions and fanaticism, irresistible; but sound rea- 
son, instinct, and common sense revolt at such a 
dogma. Queinsteadt remarks that, " if negroes and 
Caucasians were snails, instead of human beings, all 
zoologists would agree in classifying them as two 
different species." 

The law that living creatures should bring forth 
after their kind was designed to prevent universal 
miscegenation and the elimination or disappearance 
of works which God pronounced " good," or, in other 
words, to preserve permanency of type. 



CHAPTER X. 

SIMILARITY OF RACES. 

Similarity no Proof of Identity of Origin. — All Races have 
not the same intellectual and moral character. — men- 
TAL and Moral Acquisition must Correspond with Or- 
ganization. — No Good Reason why the Inferior should 
not be Equal to Superior Races, except that God Made 
them so. — The Question of Conscience. — Missionary Work 
Unprofitable amongst the Lower Races. — Varieties of 
Domestic Animals. 

IT is claimed by some that certain general resem- 
blances of races favor the hypothesis of a common 
origin. But the similarity alleged and admitted is 
harmless and proves nothing. Greater similarity, 
and in more numerous points, is found between ani- 
mals of different species. Some species of animals 
are so closely allied that only a naturalist can distin- 
guish them. The skeletons of some, acknowledged 
to be of different species, are so much alike that even 
naturalists cannot distinguish them; but a child can 
point out the difference between the skeleton of a 
white man and that of a negro. Take the highest 
and lowest human types, and though the extremes 
may not be very wide apart, there is room for very 
great diversity; and, remembering the analogies of 
nature, it is not surprising that close resemblances 

[152] 



SIMILARITY OF RACES. 153 

should be found between diverse human species; but 
things may resemble one another without being at 
all related. The resemblances in different races must 
be many and great, and the differences confined to 
narrow limits; but the resemblances do not prove 
identity, any more than the resemblances between 
the donkey, zebra and horse prove identity of origin. 
It is said that all races have the same intellectual 
and moral character; but if admitted to be the same 
in quality, it is certainly not the same in degree. 
To say that the inferior races are intellectually and 
morally equal to the Caucasian is the assertion of 
ignorance, or a reckless disregard of all observation 
and experience. All history proves that they are in- 
capable of acquiring and retaining a moral or intel- 
lectual state above that they now hold; and science, 
supported by observation, demonstrates that much 
higher attainment is physically impossible. Take, 
as an illustration, the Chinese, the most civilized of 
the inferior races, with the exception of the Japan- 
ese, and we find that they have added nothing to the 
knowledge and religion or morality of the world. 
They have done all they were capable of accomplish- 
ing. Moral or mental acquisition must correspond 
with organization, or be in harmony with wants and 
natural capacities; and the Chinese for two thousand 
years — perhaps for many more — have had enough 
for their wants, and of such degree as their capaci- 
ties will admit of, and, therefore, from the constitu- 



154 ANTHROPOLOGY FOR THE PEOPLE. 

tion of their nature, can go no further in science, lit- 
erature, philosophy and religion — those great marks 
of progress and superiority which distinguish the 
Caucasian. They have added nothing to the know- 
ledge of the world. Their science is merely the 
record of certain phenomena mixed up with silly 
superstitions. They are incapable of scientific gene- 
ralization. Their works on astronomy, physiology 
and other sciences are almost destitute of true sci- 
ence, because only a record of phenomena, or facts 
without classification. To-day the sun and moon 
are, in their imagination, living things and objects 
of worship, and the stars influence or determine all 
human events. Eclipses, of which they have a very 
ancient and accurate record, are the efforts of a great 
dragon to destroy the heavenly luminaries; and, at the 
present day, the government orders the new Krupp 
guns to be fired off to frighten him from his purpose. 
Rain is caused by the dragon carrying up vast quan- 
tities of water from the lakes and rivers in his mouth 
and pouring it down over the earth. They are now 
what their fathers were thousands of years ago. 
Their literature is paltry and insignificant; and if 
all their philosophy and religion were stricken out 
of existence, the world would sustain no loss. In 
morals they are utterly corrupt. In public life cor- 
ruption is as great as it was in South Carolina or 
Louisiana in the days of negro ascendancy. The 
people are strangers to truth and honesty. 



SIMILAKITY OP RACES. 155 

It seems to be regarded in some circles, at the pres- 
ent day, an evidence of culture to laud Buddhism, 
and go back five hundred years before Christ to find 
morals and philosophy, which are extolled to the dis- 
advantage of Christianity. This affectation of mod- 
ern skepticism is as untruthful as it is absurd. Bud- 
dhism is rather a system of morals than of religion. 
As a religion it is a childish system of pantheism 
and fatalism, inculcating no belief in God, none in 
the immortality of man as an individual, but teach- 
ing that after many transmigrations man reaches the 
blessed state of Nirvana, l or absorption into deity, 
when his separate existence ceases. Supreme good 
consists in annihilation. Of this Nirvana of the blest, 
its admirer, Edwin Arnold, writes: 

" The aching craze to live ends, and life glides — 
Lifeless — to nameless quiet, nameless joy, 
Blessed Nirvana — sinless, stirless rest — 
The change which never changes." 

It is true, a few rays of light or a few gems of truth 
may be found in this "Light of Asia," in what Max 
Muller, whose oriental scholarship entitles him to 
speak on this subject, calls a heap of rubbish. He 
says of the sacred books of the East: "I confess it 
has been many years a problem to me, aye, and to a 
great extent is so still, how the sacred books of the 
East should, by the side of so much that is fresh, 
natural, simple, beautiful and true, contain so much 
that is not only unmeaning, artificial and silly, but 



156 ANTHROPOLOGY FOR THE PEOPLE. 

even hideous and repellent." The moral precepts 
of Buddhism were doubtless derived from Moses> 
who lived nearly a thousand years before the author 
of Buddhism was born. Gautama, the founder of 
the system, lived about the time of the Jewish cap- 
tivity at Babylon, and it is an easy supposition that 
copies of the Jewish Scriptures, or at least of the 
Decalogue, were carried to India by adventurous 
Jews, or by learned men of the East who visited 
Babylon. The antiquity attributed to writings of 
Buddhism is entitled to no credit, the investigations 
of modern scholars proving that no existing Bud- 
dhist work can be traced back earlier than the fifth or 
sixth century of the Christian era. Dr. Edkins, of 
Peking, in his work on the religions of China, says, 
"that in the works of the great scholars Buddhism 
is philosophy run mad, while in the practices of the 
people it is idolatry and demon worship." 

Confucianism is equally valueless to right living, 
or mental or moral elevation. Its author was born 
about 500 B. C, and had similar opportunities with 
Gautama to learn from Moses. 

The moral and intellectual inferiority of the Chi- 
nese — an advanced people of the lower races, with 
extended opportunities and advantages — being thus 
apparent, how much more conspicuously true must 
it be of nations inferior to them! 

To infer unity of origin from the possession of in- 
tellect, or the power of reasoning, would prove too 



SIMILARITY OP RACES. 157 

much, for animals think and reason. Dr. H. Bis- 
choff (Essay on Difference between Man and Brutes) 
says it is impossible to deny to animals as many 
mental faculties as we find in men. Animals as- 
suredly have mental and moral characteristics simi- 
lar to those in men, different in degree, but, it may 
be, the same in kind. They possess reason, percep- 
tion, memory, reflection, hope, fear, love, hate, shame, 
sorrow. Max Muller says: "The great barrier be- 
tween the brute and man is language," and not mind 
and affections. Unquestionably all mankind have 
intellect, but it is just as true that the inferior races 
are, in this respect, far below the superior. If they 
were created equal, they would now be equal. No 
good reason can be given why the African, Asiatic 
and Indian races should not be now the equal of the 
Caucasian, except that the Creator made them dif- 
ferent. They have done nothing for the mental and 
moral advancement of the world, because God gave 
them skull and brain of such conformation and size 
as to make it impossible for them to attain the stan- 
dard of the Caucasian: they were designed for a 
lower place in creation. 

It is true that occasionally instances are found 
amongst the lower races of individuals of mental 
ability equal to the average white man, but they are 
extremely rare, and, if entirely free from white blood, 
are simply abnormal or monstrosities, and are anal- 
ogous to those instances of extraordinary physical 



158 ANTHROPOLOGY FOR THE PEOPLE. 

strength and size occasionally found amongst the 
physically feeble races. It may be remarked here 
that it would surprise most people to know the wide 
diffusion of white blood, in many cases almost, if 
not entirely, imperceptible, amongst the blacks of 
the United States. Professor Keane, an impartial 
and competent witness, testifies that " no full-blood 
negro has ever been distinguished as a man of sci- 
ence, a poet, or an artist, and the fundamental equal- 
ity claimed for him by ignorant philanthropists is 
belied by the whole history of the race throughout 
the historic period," and this is known to be true by 
all well-informed persons. The same writer says, in 
effect, that the mental differences of races are as 
great as the physical. " And as both," he says, "are 
the gradual outcome of external conditions fixed by 
heredity, it follows that the attempt to suddenly 
transform the negro mind by foreign culture must 
be, as it has proved to be, as futile as the attempt 
would be to suddenly transform his physical type." 
All their social institutions are at the same low level, 
and throughout the historic period they seem to have 
made no perceptible advance except under the stim- 
ulus of foreign (in recent times notably of Moham- 
medan) influences. Their religion is a system of 
pure feticism and worship of ancestry, associated 
with such sanguinary rites as the " customs " of Da- 
homey and Ashantee, and a universal belief in sor- 
cery. Evidently this learned Englishman, unob- 



SIMILARITY OF RACES. 159 

scured by British fanaticism, and, therefore, taking 
an impartial and philosophic view, shows far more 
knowledge of the negro than some born and raised 
in slave-holding communities, and who have had 
better opportunities of knowing the truth. 

The conscience or moral sense of the lower races, 
if it exists, is, like their intellect, of a very low de- 
gree. Sir John Lubbock thinks conscience is en- 
tirely wanting in savages. If conscience, as some 
of our philosophers of the present day suppose, is a 
mere prejudice of education, of course the rude bar- 
barian has not acquired it. If, as Bentham and 
others teach, it is the judgment of what is useful 
and for the greatest happiness, it cannot be expected, 
unless to a minimum degree, amongst savages. If, 
as Whewell teaches, it is the culture of the reason 
and moral sentiment, it can be found only in those 
capable of reasoning on the question of right. If 
the evolutionist is right, it awaits development in 
the lower races. The true view is that of Bishop 
Butler, who regards it as a distinct faculty of the 
soul, and as such it exists in all the Adamic races: 
it is part of the Divine likeness in which Adam was 
created, and differs not only in degree, but in qual- 
ity, from that observed in the lower races, and even 
in animals. In Adam it was part of the Divine es- 
sence breathed into him for his guidance and pro- 
tection from evil: in other creatures it is a faculty of 
perception and sensation given by the Creator and 



160 ANTHROPOLOGY FOR THE PEOPLE. 

necessary to intercourse and social life. In ordi- 
nary usage it stands for the moral or spiritual con- 
stitution of man. The lower races and animals have 
conscience as a perceptive faculty. They have some 
idea of right and wrong, but never feel that they 
must do right except as a matter of expediency. 
From an instinctive feeling, animals sometimes re- 
cognize the rights of other animals, and this feeling 
or the fear of suffering or of punishment, may force 
them to recognize the rights of others; but they have 
no compunctions of conscience, no inward accuser 
or judge, when they do wrong. The negro commits 
the most atrocious crimes, but never feels remorse, 
and dies on the scaffold without any dread of the 
future. The most brutal criminals die expressing 
the belief that they are going straight to heaven. 

A late report of something like the conscience of 
a human being in an animal is the following, for 
which the New York Commercial Advertiser, June, 
1889, is responsible: 

" Spring brings the turnpike musicians and monkeys in great 
numbers. While one pair of these were giving a concert on 
Main Street in Carbondale, Pa., to a crowd of youngsters and 
two inebriate countrymen, one of the men gave the monkey a 
cent, for which it doffed its cap jauntily. Then the country- 
man teased the little animal, until at last it buried its teeth in 
the man's finger to the bone. When the blood gushed from the 
wound the monkey looked regretfully at the finger, then into 
the man's face, and handed back his money. No amount of 
persuasion would induce the penitent animal to again accept 
the coin, though it was repeatedly offered and though he ac- 
cepted money from others all around him." 



SIMILARITY OF RACES. 161 

We will venture the assertion that a more satisfac- 
tory proof of the existence of conscience cannot be 
found amongst African savages. 

It is said that all nations and tribes believe in God 
and immortality, and worship a deity. But this is 
not true. Some have no idea of deity, or of im- 
mortality, and no more idea of worship than beasts. 
It cannot be shown that any inferior race has ever 
held belief in immortality, except where it has been 
derived from foreign sources. Their so-called reli- 
gions do not require, or imply, belief in God or im- 
mortality. And suppose they all had an instinctive 
idea of immortality, what would it prove? It would 
simply be an argument in favor of their future exist- 
ence, and that is not denied. Even the lower ani- 
mals may exist hereafter; but that, if known, would 
be no proof of the identity of origin of men and ani- 
mals. 

On the other hand, the fact that the yellow and 
black races have no instinctive longings for immor- 
tality is an argument against their surviving the 
death of the body. What are missionaries accom- 
plishing among the people who are supposed to have 
the same moral qualities as the Caucasian? If they 
belong to the Adamic race, they would have been 
Christianized and civilized long ago. But being pre- 
Adamities, and, therefore, without the moral nature 
of Adam's race, it may well be doubted whether they 
are capable of receiving Christianity. The hope of 
11 



162 ANTHROPOLOGY FOR THE PEOPLE. 

Christianizing them is a delusion, and so far as they 
profess Christianity it is merely nominal. This 
seems to be the case in China and Japan, the most 
enlightened of the heathen nations, and which are 
now open to missionary effort. In Japan there seems 
to be a possibility of Christianity becoming the offi- 
cial religion. It is true, the leading thinkers of Ja- 
pan look with contempt on the Christian religion; 
but as the people seem to be drifting away from their 
native superstition and idolatry, it is believed Chris- 
tianity would promote civilization and good morals, 
besides entitling the empire to the comity of nations 
and to recognition among the great nations of the 
world. It may be mentioned here, that some sup- 
pose the Japanese have a large element of white 
blood. The people must have some religious re- 
straints, and Mongolian statesmen think Christianity 
is now the most available. Their profession of Chris- 
tianity will be only nominal, and probably confined to 
the educated classes. "A young Japanese gentleman 
of energy and Christian consecration," quoted in the 
Spirit of Missions, hits upon this truth unintentionally 
when he says, the Japanese " are favorably disposed 
towards Christianity, but are non-believers in God, 
immortality, Christ, and Christian ethics." Bud- 
dhism in Japan shows no signs of dying. Great zeal 
is now manifested in building temples and establish- 
ing schools at great cost. A temple is now in course 
of construction at Kyoto, which has been twelve 



SIMILARITY OF RACES. 163 

years in building, and will require five more for its 
completion, at a cost of ten millions of dollars. 
That they will become in any true sense a Christian 
people is the mere dream of enthusiasts, and is not 
expected by those who believe in the God-ordained 
diversity of races. Paganism is not a civilizing force 
beyond a certain degree, but it is adapted to the 
wants and capacities of pagan nations, upon whom 
Christianity may be forced and they may become 
nominal Christians ; but, as all experience proves, as 
soon as the enforcing influence is removed they will 
go back to their natural religion. It is not igno- 
rance and superstition, as is usually supposed, against 
which the missionaries have to contend, but nature. 
They are struggling to contravene nature and im- 
prove on God's work. 

Resemblances often exist in the customs, manners, 
religion, language of races, and in the use of similar 
tools and weapons, which indicate no ethnic affinity, 
but are mere coincidences, and arise spontaneously 
and naturally from similarity of wants and condi- 
tions, to which no importance ought to be attached; 
they also result from intercourse. Similarities in va- 
rious species of the genus homo are not greater than 
in certain animals, birds, and fishes of different spe- 
cies. The difference is as great between the Cauca- 
sian and the negro as, to use a familiar illustration, 
between the horse and the donkey, which are of en- 
tirely different species. 



164 ANTHROPOLOGY FOE, THE PEOPLE. 

To support the hypothesis of a single species, it is 
common to draw an analogy from the different va- 
rieties of domestic animals supposed to be of the 
same species. If there are so many varieties of dogs, 
horses, hogs, sheep, cattle, etc., it is argued, why 
may there not be similar varieties of men? It is 
unwarrantably assumed that the same physiological 
laws, and the same laws of generation, prevail in the 
human race as in animals; but without urging this 
objection, it is not admitted that the animals referred 
to are from one original stock. Their origin is in- 
volved in utter obscurity, and it is just as difficult to 
prove their origin as it is that of man. Perhaps the 
greatest variety is amongst dogs; but who can prove 
that dogs have a common centre of origin? Who 
can prove, or even make it appear probable, that the 
dog of the American Indian has the same origin as 
the European or Asiatic dog? Dr. Nott says: "We 
have abundant evidence to show that each zoological 
province has its original dog. Two thousand years 
before Christ the different varieties of dogs were as 
well known as to-day." From the monuments of 
Egypt, " it is no longer a matter of dispute that as 
far back, at least, as the twelfth dynasty, about 
2300 B. C, we find the common small dog of Egypt, 
the grey-hoUnd, the stag-hound, the turnspit, and 
several other types." These various types are per- 
manent, and, when pure, remain unchanged in all 
climates. Tested by permanency of type, the genus 



SIMILARITY OF RACES. 165 

canes consists of several species, many of which, 
though very similar in many respects, are so different 
as to be classified into different species, all of which 
are prolific among themselves to an unlimited degree; 
but one type is never transformed into another. 
What is said of the dog holds good of other domes- 
tic animals. Two species of the genus horse most 
remote from each other, the horse and the ass, as is 
well known, produce an infertile hybrid ; but there are 
several species of asses very similar in general struc- 
ture, and which breed with one another, but are of 
different species. Naturalists classify horses into 
at least six different types. Of our domestic cattle 
there are several distinct species, of near resem- 
blance, and which breed with perfect freedom. The 
domestic cattle of Europe consist of numerous vari- 
eties, which are traced by the best naturalists to 
three distinct species. 

It is useless to dwell on certain general resem- 
blances, for nothing of the sort can bridge over a 
chasm which has existed five thousand years or more 
between the various species of the human race. Nor 
is it necessary to dwell on the specific differences of 
races. Science is unanimous in the conclusion that, 
on the supposition of a single stock, these varieties 
could not have originated between the flood and our 
earliest records. Some suppose that the causes which 
they imagine might produce such changes operated 
in that period more rapidly than they ever have 



166 ANTHROPOLOGY FOR THE PEOPLE. 

since, as mentioned elsewhere; or that God miracu- 
lously, and by direct interposition, degraded about 
four-fifths of the human race, which is a monstrous 
proposition, without the color of proof. How, then, 
are we to account for the different varieties of the genus 
homo? We conclude, with Agassiz, "that the races 
cannot have assumed their peculiar features after 
they had migrated into those countries from a sup- 
posed common centre. We must, therefore, seek an- 
other explanation. We must remind the reader of 
the fact that these are not historic races," etc. "We 
maintain, further," says Prof. Agassiz, " that, like all 
other organized beings, mankind cannot have origin- 
ated in single individuals, but must have been cre- 
ated in that numeric harmony which is characteris- 
tic in each species." 



CHAPTER XI. 

HYBRIDITY. 

Different Species of Animals Fertile in Various Degrees. — 
Some Hybrids Fertile to an Unlimited Degree. — The 
Nearer Species Approximate, the more Prolific the 
Progeny. 

THE fact that the different races of mankind unite 
and produce offspring, and that their children 
are fertile among themselves, is still regarded by 
some monogenists as the stronghold of their theory. 
But the investigations of late years prove this to be 
a very unreliable support. The argument is, that 
the offspring of different species, like the mule, is 
absolutely infertile; but inasmuch as the offspring 
of different races of men are prolific, therefore they 
must belong to one species. The progeny of the 
Caucasian and the negro is fertile, and, therefore, 
the white man and the negro belong to the same 
species. 

The law of hybridity seems to be most capricious, 
for it is proved, in innumerable cases, that different 
species of both animals and plants are fertile in va- 
rious degrees. In the Encyclopxdia Britannica, arti- 
cle "Hybridism," we read: " As a general rule, ani- 
mals or plants belonging to distinct species are not 
able, when crossed with each other, to produce off- 

[167] 



168 ANTHROPOLOGY FOR THE PEOPLE. 

spring. There are, however, innumerable excep- 
tions to this rule." Some hybrids are absolutely 
sterile; others are fertile for a few generations, and 
others are fertile to an unlimited degree. Some, 
like the mule, which is considered absolutely infer- 
tile, are sometimes capable of fecundation. The 
dog, which is not, as some suppose, derived from the 
wolf, produces with the wolf a hybrid which is fertile 
for three generations. The hybrid of the dog and 
jackal is fertile for four generations. M. Quatre- 
fages, one of the latest monogenist writers, says that 
"the hybrid progeny of two moths showed them- 
selves to be fertile inter se for eight generations." 
The hybrids from the common and Chinese geese, 
which Mr. Darwin says are species so different that 
they have sometimes been ranked in distinct genera, 
are perfectly fertile. The bison, or American buf- 
falo, crossed with the common domestic cattle, pro- 
duces fertile offspring; the domesticated or " straight-" 
backed " cattle of Europe and America are completely 
fertile when crossed with the " humped cattle " of 
Asia and Africa,, which are generally conceded to be 
a different species. Other fertile crosses are those 
of the hare and rabbit, the goat and steinbok, goat 
and sheep, fox and dog, mallard and muscovy 
ducks. As a general rule, the nearer species ap- 
proximate, the more prolific the progeny. Another 
rule is, that when hybrids are prolific for several 
generations, the tendency is to infertility and decay. 



HYBRIDITY. 169 

Both these last-mentioned rules undoubtedly hold 
good in mongrel races of men. As equal numbers 
of two different species, say the white and the black, 
have never been segregated and isolated, and are not 
likely to be, experimental proof of the degree of their 
fertility is unattainable; but the known tendency to 
feebleness of constitution and infertility affords con- 
vincing proof that a race of mulattoes or mongrels 
could not perpetuate themselves. Dr. Nott says the 
hybrids of the white man and negro are fertile for 
four generations. It is a well-known fact in the 
Southern States, that the mulatto and his progeny 
are more feeble than either of the parent stock, and 
much more predisposed to certain diseases, as con- 
sumption and scrofulous affections. This proves 
true, notwithstanding that there is a constant infu- 
sion among mulattoes of fresh blood from the orig- 
inal races, which prevents a more rapid decay of 
virility. A race of hybrids cannot perpetuate them- 
selves; they die out under the law of hybridity or 
reversion. It has been noticed in the case of mu- 
latto parents, where they are faithful to marital obli- 
gations, and there is no infusion of fresh blood, that 
the offspring tends to the negro type; and hence it is 
not uncommon to see the children of mulattoes much 
darker or more like the negro than the parents. Not 
a trace remains of the blood of the many thousand 
whites who, for ages past, have left their mulatto 
off-spring amongst the negroes of Africa: it soon 



170 ANTHROPOLOGY FOE THE PEOPLE. 

sloughs off. Nature avenges the unnatural crime by 
excision. 

The fact that the mulatto is a hybrid tending to 
sterility and decay, and the further fact that the 
union of equal races of the same species produces a 
superior race, would seem to be conclusive evidence 
that nature never intended such intermixture as the 
former, and that the Caucasian and negro are differ- 
ent species. 

The results of experiment and observation have 
now established beyond controversy the fact that the 
fertility of hybrids is not proof of identity of spe- 
cies. 



CHAPTER XII. 

CHRONOLOGY. 

The Bible Teaches not When, but by Whom, the Earth was 
Created. — Bible Chronology. — Types Fixed long Before 
the Deluge. — Truth op the Bible Record Maintained. 

ONE of the popular errors is that the Bible 
teaches that this world was created about six 
thousand years ago, when all that it says on this 
point is declared in these simple but comprehensive 
words : " In the beginning God created the heaven 
and the earth." When " the beginning " was may 
have been ten thousand or ten million years ago: it 
was some undefined period in the eternity of the 
Almighty. After it was created, it existed in a cha- 
otic state until reduced to order and prepared for 
man's abode. Many ages rolled by, many and great 
changes took place, and living creatures swarmed 
upon it, before it received its highest and noblest in- 
habitant. The object of Scripture was simply to 
teach by whom the world was created; and in the 
text quoted, it settles a question that long perplexed 
ancient philosophers, namely, that creation was not 
the result of chance; that it .had not existed from 
all eternity, nor was it the work of the imaginary 
gods of polytheism, but came into existence by the 
fiat of the only living and true God. The Bible 

[171] 



172 ANTHROPOLOGY FOR THE PEOPLE. 

does not teach science, but in regard to creation it 
is not amiss to say that it is in singular harmony 
with the scientific accounts of creation, as admitted 
by the most eminent geologists. Professor Dana, 
who is of the highest authority, speaking of the first 
chapter of Genesis, says: "Examining it as a geolo- 
gist, I find it to be in perfect accord with known sci- 
ence; therefore, as a Christian, I assert that the Bible 
narrative must be inspired." Sir J. W. Dawson 
makes a similar declaration. 

Creation is represented as having been completed 
in " six days," but this now is almost universally un- 
derstood to mean six epochs, or periods of time, and 
not six literal days — a translation supposed to be con- 
sistent with the original Hebrew. 

In some of our Bibles we find in the margin or 
running title of the first chapter of Genesis, the 
date of creation, 4000 B. C, but this is no part of 
the text: these figures and other similar dates are 
known as Archbishop Usher's chronology, and are 
derived from the Hebrew genealogical tables. The 
above date does not fix the period of " the begin- 
ning," but cannot be far wrong when referred to the 
creation of Adam ; and here the monogenists are con- 
fronted with the serious difficulty of reconciling their 
theory with Bible chronology, which does not afford 
sufficient time between the deluge, or rather the dis- 
persion, about two hundred years later, and the time 
when we find the specific ethnological and linguistic 



CHRONOLOGY. 173 

differences as at present existing. About this there 
is scarcely any difference of opinion amongst men 
of science. Down to the dispersion, the family of 
Noah was " of one language and one speech," and 
without diversity of tribe or race. If this family 
degenerated into the inferior races, it was after the 
dispersion; and even such men as Dr. Prichard, 
anxious to maintain the integrity of Bible chronol- 
ogy, but obstinately adhering to the unity theory, 
are obliged to admit that the time is too short. 
Others surrender the sacred record, because, as Sir 
Charles Lyell, an evolutionist, says, " a much greater 
lapse of time is required for the slow and gradual 
formation of races (such as the Caucasian, Mongo- 
lian and negro) than is embraced in any of the pop- 
ular systems of chronology." The longest period 
derived from Septuagint chronology, dating from 
the dispersion, gives about six hundred and fifty 
years down to the known existence of different types; 
but according to Chevalier Bunsen, who is less ex- 
travagant in his demands than many others, the di- 
versity of races could not have occurred in less than 
ten thousand years: others insist on a much longer 
period. Max Muller, whilst asserting the -possibility 
of all languages having a common origin, requires 
for their growth a length of time totally irreconcil- 
able with Bible chronology. 

The three old versions of the Bible, the Hebrew, 
Samaritan and Septuagint, are the bases of three 



174 ANTHROPOLOGY FOE, THE PEOPLE. 

different chronologies, varying to the extent of about 
a thousand years. The variations in the different 
texts are found in the two periods between Adam 
and the flood, and from the flood to the call of Abra- 
ham, and must have originated in the errors of copy- 
ists, intentional or accidental. The Septuagint, from 
which the longest chronology is derived, was trans- 
lated at Alexandria about 250 B. C, and some have 
charged that the translators lengthened periods in- 
tentionally in order to approximate correspondence 
with Egyptian chronology : others have supposed 
that Hebrew chronology was shortened by the rabbis 
" to escape the force of the Christian argument that 
the world was six thousand years old, and that, there- 
fore, the Messiah must have come." If either or 
both of these suppositions were true, it is manifest 
that neither can vary by any considerable period 
from the original, and the true date must lie between 
the extremes. Sir Isaac Newton's calculation is prac- 
tically the same as that of Usher. 

No one can doubt that the negro and other types 
date back at least 1500 B. C; for hundreds of negro 
portraits, to say nothing of others, are found as early 
as the eighteenth Egyptian dynasty, which Lepsius 
dates at 1500 B. C. The Bishop of Ely, a monoge- 
nist, accepts this date, and in a note on Genesis, in 
the " Speaker's Commentary," says: " We find the ne- 
gro clearly depicted on the monuments in the reign 
of Sethos I., which was about 1500 B. C." The 



CHRONOLOGY. 175 

flood is dated 2348 B. C. (Usher), the date com- 
monly received. This allows, from that great event 
down to the unquestioned existence of the negro and 
other types, eight hundred and fifty years, in round 
numbers, or from the dispersion six hundred and 
fifty, or, taking the Septuagint as a basis, about a 
thousand years. If the negro has existed four thou- 
sand years without any perceptible variation, is it 
credible that he could have been so degraded from 
the white race in one-fourth of that period? If there 
has been no change of type for the last four thou- 
sand years, why suppose there was any in the pre- 
ceding four thousand years? But really the negro 
type, as well as the Egyptian, Chaldean, Hebrew, 
and Hellenic, was known and pictured in the era of 
Menes, when the Egyptian empire was fully estab- 
lished. The latest date at which this era is fixed 
is 2515 B. C; the oldest that of Champollion, 5867 
B. C. These two extremes are generally abandoned, 
and an estimate adopted between the two. Lepsius, 
than whom there is no higher authority, and who 
was a devout Christian, fixes this era at 3892 B. C; 
that is, one hundred and twelve years after the crea- 
tion of Adam. The latest date fixed by any ethnolo- 
gist (2515 B.C.) antedates the deluge. In the twelfth 
dynasty, 2380 B. C. (Lepsius), the red, white, yellow 
and black races are depicted, and taking the Septua- 
gint period of the flood (3246 B. C), allows only two 
hundred and ninety-eight years for the differentia- 



176 ANTHROPOLOGY FOE, THE PEOPLE. 

tion of races on the unity theory, or about two hun- 
dred years less from the dispersion, after which the 
supposed varieties must have been formed. 

Some, admitting the impossibility of the diversity 
of races taking place in the brief period derived 
from Bible chronology, assume that it was caused 
by the will of God, or the exercise of His miracu- 
lous power. Of this there is no evidence whatever, 
and assuredly we should have the clearest proof be- 
fore admitting that He would degrade four-fifths of 
the human race and make them incapable of rising 
above semi-civilization. The popular belief that the 
negro is a descendant of Ham, and his inferiority a 
consequence of the curse pronounced on Canaan, is 
nothing more than superstition. 

The variations in the different versions of the Bible, 
arising from the different numbers used in the texts, 
are found, as above stated, in the two periods between 
Adam and the flood and from the flood to the call 
of Abraham, after which date Hebrew chronology is 
reliable. The calculations are made from the genea- 
logical tables contained in the Bible. The texts dif- 
fering, although to no great extent, it is plain that 
accuracy cannot be attained; but it is equally evi- 
dent that the date of Adam's creation cannot be 
thrust far back of the dates thereby reached, without 
detriment to the record. It is said the Bible does 
not teach science, but if statements are made in it, 
historical, geographical, or scientific, which can be 



CHRONOLOGY. 177 

proved untrue, it will be impossible to maintain its 
credit as the inspired word of God. Some scholars, 
like Dr. Prichard, compelled to recognize the fact of 
the differentiation of races at so early a period of 
man's history, and also obliged to admit that a much 
longer time was necessary to produce the varieties of 
races than could be derived from the Bible, have 
come to the conclusion that we have " no chronology, 
properly so termed, of the earliest ages, and that no 
means are to be found for ascertaining the real age 
of the world." Whilst it may be admitted that we 
cannot ascertain the age of the world, it must be in- 
sisted that we have the means of approximating near 
the time of Adam's creation. 

The Bible teaches there were ten generations from 
Adam to Noah, or the flood, and distinctly enume- 
rates them, giving the age of each patriarch at the 
birth of his son and heir, and thus making, from 
Adam down to the deluge, a period of sixteen hun- 
dred and fifty-six years, according to the Hebrew text. 
It was, probably, the Hebrew canon from which Christ 
taught, and which was received by the apostles and 
early church, and is substantially the Old Testa- 
ment as we now have it in King James' version. 
The Septuagint may have been in more general 
use; but with the Jews their own version was most 
authoritative. As a matter of interest we give the 
following table of the generations of Adam, pub- 
lished in the " Speaker's Commentary," containing 
12 



178 



ANTHROPOLOGY FOR THE PEOPLE. 



the Samaritan and Septuagint, as well as the Hebrew 
chronology. 





HEBREW 


SAMARITAN 








TEXT. 




TEXT. 




SEPTUAGINT. 




55 






55 






55 








O 






O 




H 
6. 


O 








63 &• 


H 




M 64 


« 




03 &. 








oo 


fc 


h-J 


sa g 


& 


1-3 


So 


fc 


h! 






5 

O 
Eh 


6. 
O 
H 
^) 

O 


3 
o 

Eh 


o 
« 
(J 
o 


a SB 

CQ Eh 

"s 


&, 
o 

Eh 


6. 
O 
B 




H 


S3 


H 


H 


W 


a 


H 


a 


W 




(H 


tf 


£ 


!* 


Ph 


(S 


f* 


« 


JS 




130 


800 


930 


130 


800 


930 


230 


700 


930 




105 


807 


912 


105 


807 


912 


205 


707 


912 




90 


815 


905 


1 90 


815 


905 


190 


715 


905 


Cainan or Kenan . 


70 


840 


910 


70 


840 


910 


170 


740 


910 




65 


830 


895 


65 


830 


895 


165 


730 


895 




162 


800 


962 


62 


785 


847 


162 


800 


962 




65 


300 


365 


65 


300 


365 


165 


200 


365 


Methuselah. . . . 


187 


782 


969 


67 


653 


720 


187 


782 


969 




182 


595 


777 


53 


600 


653 


188 


565 


753 




500 






500 


. . 




500 




. . 


Shem, at the flood . 


100 






100 






100 


• • 


• • 


Date of flood , . . 


1656 






1307 




• • 


2262 







There is no disagreement in the list of names, and 
the result as to age of the patriarchs at death is almost 
the same. St. Luke, tracing the genealogy of our Lord, 
gives the same list of names from Adam to Abraham, 
thus accumulating inspired testimony. The differ- 
ence in the date of the flood between the Hebrew, which 
is generally accepted, and the Septuagint, is only 
six hundred and six years, and practically amounts 
to nothing in questions relating to the duration of 
man's existence in this world; and surely it is unrea- 



CHKONOLOGY. 179 

sonable to insist that the slight variations in the text 
throw the whole chronology of the Bible into confu- 
sion and leave us at liberty to assume that thousands 
of years may have passed between Adam and the 
flood over and above the periods derived from the 
sacred texts. The name of each patriarch is given, 
and his age at the birth of his son and heir, in regu- 
lar succession down to the flood, and the only pos- 
sible way of lengthening the time is to add to the age 
of the patriarchs, which no one pretends is admissi- 
ble, or to argue, as some do, that the names of indi- 
viduals stand for tribes, dynasties or nations. But 
this is plainly inconsistent with the above table, 
where each patriarch is said, at a certain specified 
age, to have begotten another. The word " begat " 
means generation, the relation that exists between 
parent and child; nowhere is an individual said to 
" beget " a nation. 

Much ingenuity has been exercised in construing 
the Bible to fit favorite theories; but they are based 
on perversion of the text, and by using a freedom 
with it, which, if allowed, would force the Sacred 
Volume to countenance any absurd or extravagant 
theory man's mind may conceive. 

Turning from Genesis v., from which the above 
genealogical table is derived, to Genesis xi., we find the 
Hebrew genealogy from the flood down to Abraham. 
Shem begat Arphaxad two years after the flood. Ar- 
phaxad was thirty-five years old when he begat Salah ; 



J 80 ANTHROPOLOGY FOR THE PEOPLE. 

Salah thirty at the birth of Eber; Eber thirty-four at 
the birth of Peleg; Peleg thirty at the birth of Reu; 
Reu thirty-two at the birth of Serug; Serug thirty at 
the birth of Nahor; Nahor twenty-nine at the birth 
of Terah, the father of Abraham — making a total of 
two hundred and twenty-two years. Terah was one 
hundred and thirty years old when Abraham was 
born, and Abraham was seventy-five when he mi- 
grated to Canaan, the result being four hundred and 
twenty-seven years from the flood to Abraham's re- 
moval, or about two hundred less from the disper- 
sion. The Septuagint lengthens this last date some- 
thing over eight hundred years from the flood. The 
list of names agrees, except that the name of Kainan 
is inserted in the Septuagint between Arphaxad and 
Salah. Subsequent to the call of Abraham, Hebrew 
chronology, as already observed, is regarded as accu- 
rate. 

It is just as difficult to construe the names in this 
table to mean anything but individuals as in the first 
above given. The important thing in the tables is 
not the number of years a patriarch lived, or his 
exact age at the birth of a son, but that the list of 
names, the genealogical succession, is accurate; and 
this we must maintain or give up the inspiration of 
the record. The chronology derived from these ta- 
bles is plain and simple, and it is confused only by 
efforts to conform it to certain theories. If the Bible 
furnishes, as it does, a genealogy with a succession 



CHRONOLOGY. 181 

of names, with nothing to cause suspicion of its cor- 
rectness, and in that list of names it tells us that 
Adam at a certain age begat Seth, and Seth at a cer- 
tain age begat Enos, and Enos at a certain age begat 
Cainan, and so on down to the flood; and then again 
furnishes another table, in which it is expressly said 
that Shem, the son of Noah, at a certain _age begat 
Arphaxad, and Arphaxad at a certain age begat Sa- 
lah, and so on down, in regular succession, to Abra- 
ham, we must have strong and clear reasons for re- 
jecting it. If we are told, and believe what we are 
told, that these tables are full of errors, and that some 
names, professedly and confessedly of individuals, 
stand for tribes or nations which it is said these old 
patriarchs "begat," and that these tribes or nations 
at a certain age " begat " other tribes and nations, 
plainly confidence in the record is destroyed, and 
how are we to know what to believe? The legal 
maxim, falsus in uno, falsus in omnibus, must prevail. 
If these records are not historical and reliable, then 
what part of the Bible is to be so regarded? How 
can we consistently accept as history the account of 
Adam's creation, and reject the chronology and gene- 
alogy of his family contained in the same record and 
having the same evidences of truth? To do so is to 
receive the record of Moses so far as it fits in with 
accepted theories, and reject it when it conflicts with 
them. Why accept the account of the creation of 
Adam, and reject the same authority for the time of 



182 ANTHROPOLOGY FOR THE PEOPLE. 

his creation and the genealogy of his family? "Will 
not this unsettle the mind in regard to most impor- 
tant Bible truths, and end in doubt about the whole 
Book? If we are not to believe these plain histori- 
cal statements, then our faith in the whole Book is 
shaken. When it records that Adam was one hun- 
dred and thirty years old at the birth of Seth, and 
that Seth was one hundred and five years old at 
the birth of Enos, and Enos ninety years of age at 
the birth of Cainan, and continues the succession 
down to Noah, making in all sixteen hundred and 
fifty-six years from Adam's creation to the flood, and 
when it traces our Lord's lineage back to Adam, 
there is no room for the supposition that names 
have been omitted, and nothing in the record gives 
the slightest intimation of such omission; and there 
is just as little ground for the assumption that names 
of individuals in the tables stand for tribes or fami- 
lies. This latter assumption seems to be completely 
negatived by St. Jude's statement that Enoch was 
the seventh from Adam — that is, the seventh man. 
The list of names given in the table is precisely 
the same in the three different texts, the variations 
being in the ages of some of the patriarchs, from er- 
rors, perhaps intentional, of copyists. In the Hebrew 
text the age of Adam at the birth of Seth is stated to 
be one hundred and thirty years, and in the Septua- 
gint it is two hundred and thirty, and so with 
several others; but this does not at all affect the com- 



CHRONOLOGY. 183 

pleteness of the list of names; it causes only a va- 
riation in the period from Adam to Noah. 

So far as the New Testament refers to the gene- 
alogy of the Old Testament, it is confirmatory of the 
older record. St. Matthew traces the genealogy of 
our Lord back to Abraham. St. Luke runs it back 
to Adam, "the son of God." In these tables we 
might as well construe "Joseph," "Heli," "Abra- 
ham," and others to mean families as to suppose that 
the names of earlier date have any such meaning. 
It is impossible to read the tables of the evangelists 
and suppose the writers had any such idea. They 
plainly mean individuals throughout, and there is 
no room for any other supposition. The bulk of 
them are unquestionably names of persons, and an 
interpretation that would make the remainder merely 
figurative, without any hint to that effect by the 
writers, would destroy all rules of interpretation and 
make Holy Scripture a thing of wax, to be moulded 
into such shape as may suit the wishes or prejudice 
of men. The tables are prima facie complete and 
perfect, and there is nothing in the record to suggest 
anything to the contrary; they are published as com- 
plete, and have every appearance of completeness. 
It* is the merest assumption, and not required by the 
necessities of the Case, that there are lapses or omis- 
sions in these genealogical tables. We must receive 
the whole Bible, with its chronology and genealogy, 
or consign it to the shadowy realms of myth and le- 



184 ANTHROPOLOGY FOR THE PEOPLE. 

gend. Ingenuity is taxed to the utmost, truth sacri- 
ficed, and the Bible imperilled, to sustain the super- 
stitious notion that the whole genus homo now on 
earth is descended from Noah since the flood, or 
that they are all of " one blood," created equal, and, 
therefore, brethren by race and entitled to the same 
rights and privileges — an absurdity that no intelligent 
person could believe, if freed from prejudice and fa- 
naticism. 

Making all allowances for the errors of copyists 
before the invention of printing, it is incredible they 
should be so great and numerous, in all the ancient 
versions, as to destroy all confidence in the original 
records. No proof of such errors exists, except the 
disagreement of the texts, which may have been in 
part intentional and in part unavoidable; and, after 
all, the chronological discrepancies are not very far 
apart, and that fact is proof that none of them are far 
from the truth. It may be further said in favor of 
the Hebrew text, that the Jews were exceedingly care- 
ful to preserve the correctness of their Scriptures, 
punishing with death the slightest change or altera- 
tion of the original manuscript, so that it must have 
been preserved with wonderful accuracy down to the 
Christian era. This scrupulous exactness on the 
part of the Jews, and the further fact that they num- 
bered the words and letters of their sacred writings, 
to say nothing of the existence of parties founded 
on various interpretations of the original, and who 



CHRONOLOGY. 185 

closely watched each other, so as to make alterations 
of the text almost impossible, amount to a guarantee 
of the correctness not only of the Book as a whole, 
but of every name and date found in it. Whatever 
errors of copyists may exist, or interpretations, they 
have been made since the downfall and dispersion of 
the Jews as a nation, and could not have existed in 
the Hebrew Scriptures of Christ's day. 

The chronological difficulty disappears on the sup- 
position that the inferior races were created before 
Adam, and that his creation is correctly estimated 
from the Bible at about six thousand years ago. 
Men, in a zoological sense, may have existed long 
before; but there is nothing to show that Adam's 
creation antedates this period. This is consistent, 
and preserves the integrity of the Bible. 

The population of the world in the days of Abra- 
ham, supposing the flood to have been universal, is 
totally irreconcilable with the short space of time 
that had elapsed from that cataclysm — say, in round 
numbers, four hundred years, or two hundred years 
from the dispersion. It is far beyond the range of 
probability, or, indeed, of possibility, that Egypt 
could have been a populous and civilized nation in 
Abraham's day, and that the numerous peoples men- 
tioned in the Bible in connection with Abraham 
could have sprung up and spread over the country 
from the Euphrates to Egypt; it is contrary to all 
history and experience. 



186 ANTHROPOLOGY FOR THE PEOPLE. 

The Bible is true, and all that is required is to 
construe it fairly and rationally, and in harmony 
with its own plain language. 

The opinion now generally adopted, that the "days'* 
of the first chapter of Genesis signify periods of time 
and not literal days, is not free from difficulty. It is 
forced and unnatural, and takes great liberty with 
the text. The plain, literal statement is, that God, 
in six days of twenty-four hours each, performed the 
work as related; and the rejection of this simple nar- 
rative is for the purpose of reconciling Moses and 
the geologists. This forced construction is inconsis- 
tent with the fourth commandment, in which " day " 
plainly means a natural day of twenty-four hours. 
The reason man is required to work six days and 
rest one, is " for," or " because," God completed His 
great work in six days and then rested one day; 
and this is the true origin of the division of time 
into weeks. If aeons of time were spent by God in 
this creative work, the commandment misleads and 
amounts to a false statement. 

Another argument in favor of the literal meaning 
of the word "day" is that the Hebrew word "yom," 
although it may be translated a period of time, yet 
when a numerical adjective is joined to it, means 
always a day of twenty-four hours. This statement 
is confidently made , and without fear of successful 
contradiction. 



CHRONOLOGY. 187 

Is this natural construction, which had always been 
received until these latter days, when it has become 
common to compromise away Divine truth at the de- 
mand of skepticism, reconcilable with the claims of 
geology? 

The record tells us that " in the beginning," that 
is, in some undefined period, God created the hea- 
ven and the earth, the word "created" implying 
that He made them out of nothing. Geology shows 
that at various times in earth's history, by some tre- 
mendous convulsion of nature or cataclysm, all liv- 
ing creatures had been destroyed, and a reorganiza- 
tion followed. After one of these appalling convul- 
sions, the earth was left in the condition described 
by Moses, "without form and void," or " desolate and 
void," the words used expressing "devastation and 
desolation," as if it had been in some former state of 
life and order. How long it lay in this form until 
God commenced the six days' creative work we know 
not, and it is not important. Dr. Murphy, of Bel- 
fast, Ireland, in his work on Genesis, says that the 
true grammatical construction is, "In the beginning 
had God created the heaven and the earth. And the 
earth had become a waste and a void." This implies 
that the earth had been in a different state, and de- 
notes, he says, "that the condition of confusion was not 
in process, but had run its course and become a set- 
tled thing." All the ancient fossil remains were de- 
posited in the indefinite period preceding the com- 



188 ANTHROPOLOGY FOR THE PEOPLE. 

mencement of the six days of the present creation. 
Geologists can assume any length of time preceding 
the re-formation or re-adjustment of the earth into 
its present state ; but if we accept the Bible, the earth 
as it now is was formed about six thousand years 
ago. 

If paleontology proves an earlier existence of the 
genus homo, it will only establish the fact that men, 
or creatures classified as men, were in existence and 
perished in some cataclysm long before God said, 
"Let there be light, and there was light;" but it will 
not conflict with the view here presented. 

But if living creatures were brought into existence 
in this world only about six thousand or seven thou- 
sand years ago, how account for various existing 
species of humanity? The answer is, that they were 
created on the sixth day, when God " made the beast 
of the earth after his kind and the cattle after their 
kind," and may properly be called pre-Adamites, as 
Adam and Eve were created after them. 



CHAPTER XIII. 

THE DELUGE. 

Cause op the Sinfulness of Mankind. — Who were "The 
Sons of God " and " The Daughters of Men " ? — The Del- 
uge not Universal. 

THE development of sin, after the fall of our first 
parents, was such that God determined to sweep 
the offending race from the face of the earth by a 
mighty deluge. This was consummated sixteen 
hundred and fifty-six years after the creation of 
Adam, or two thousand two hundred and sixty-two 
years by the chronology of the Septuagint. The 
Bible contains the only historical record of this great 
event; but traditions, said to be found in almost all 
parts of the world, confirm the fact that a destruc- 
tive deluge once occurred. It is hard to account for 
the universality and similarity of these traditions, 
supposing them to exist, without granting them an 
historical basis. Recently-discovered cuneiform in- 
scriptions on clay tablets in Assyria and at Babylon 
corroborate the Mosaic account. 

The object of the flood was to destroy the race of 
Adam. It was the wickedness of " the Adamite " that 
" God saw was great in the earth," and " it repented 
God that he had made the Adamite on the earth." 

[189] 



190 ANTHROPOLOGY FOR THE PEOPLE. 

"And the Lord said, I will destroy the Adamite whom 
I have created from the face of the earth." I give 
here the translation "the Adamite," instead of 
" man," for, whether " ha-Adam " can generally be 
translated " the Adamite " or not, it is plain that in 
these two texts it refers to the descendants of Adam. 

To perpetuate the race, God resolved to save Noah 
and his family. This pious patriarch is described 
as " a just man and perfect in his generations," that 
is, in his genealogy: his family history proved him 
to be of unmixed blood running back to Adam. 

In the sixth chapter of Genesis the inspired writer 
assigns the cause of the universal depravity that pre- 
vailed. In this connection he relates that " there 
were giants in the earth in those days." This does 
not necessarily mean giants in physical stature and 
strength, but may mean " violent men," " monsters," 
" prodigies," or " giants " in crime. The only rea- 
son assigned for the great ungodliness of the world 
is recorded in these words : " And it came to pass, 
when men began to multiply on the face of the earth, 
and daughters were born unto them, that the sons of 
God saw the daughters of men that they were fair; 
and they took them wives of all which they chose." 
Who were " the sons of God " and " the daughters 
of men" from whom sprung this degenerate pro- 
geny? Difficult as it may be to interpret the pecu- 
liar language employed, it seems clear that the mar- 
riages referred to were the union of different races. 



THE DELUGE. 191 

The expressions, " sons of God " and " daughters of 
men " are placed in antithesis. The orthodox inter- 
pretation is that " the sons of God " were the de- 
scendants of Seth, who still worshiped the true God, 
and that " the daughters of men " were the ungodly 
race of Cain. But it is not easy to understand how 
the descendants of Seth, if pious enough to be called 
the sons of God, which this interpretation would seem 
to require, could have been so universally disobedient, 
depraved and regardless of God's will as to enter into 
these unlawful marriages; and it is clear they did 
not adhere to God, for Noah was the only righteous 
man. Certainly " the sons of God " were not so 
called because they were righteous, for their sins 
were so great as to call for the vengeance of God. 
The supposition I adopt is that our translation is in- 
correct, and that instead of " the sons of God " the ex- 
pression should be rendered " sons of the gods," mean- 
ing worshipers of false gods, the idolatrous and infe- 
rior black and yellow races with whom the descend- 
ants of Adam were in contact, and who were on the 
earth when Adam was created, and who, therefore, 
were not made in the image of God, and were without 
the spiritual nature of our first parents. The Chal- 
dean version gives "sons of the eminent ones," and 
may refer to superior men of the inferior races. This 
may be the true meaning, even if " the sons of God " 
be the true translation; for, according to the Hebrew 
idiom, the name of God is often used to express 



192 ANTHROPOLOGY FOR THE PEOPLE. 

something great, beautiful or good, and so the ex- 
pression may refer to men of great stature, strength 
or renown amongst the inferior races. Or, if " the 
sons of God " is the correct rendering, it may be that 
the writer designates them as "the sons of God" be- 
cause created by God. The expression " sons of 
God " has different meanings. In Job xxxviii. 7, 
it is used to designate unfallen angels; but in Gene- 
sis vi. 2, it cannot have that meaning. It is true, 
some have supposed that angels did really come 
down from heaven, assume the form of men, and 
take to themselves wives of the daughters of men; 
but this is simply preposterous. Such a thought or 
unholy desire entering the minds of unfallen angels 
would have consigned them to Tophet, ordained of 
old for the devil and his angels. If angels, they 
were spiritual beings, and it is difficult to conceive 
how they could have perished in the flood; but the 
supposition is too absurd to merit consideration. 
Some think "the sons of God" were Adamites, and 
that " the daughters of men " belonged to the lower 
races, the practical conclusions from which are the 
same as herein maintained. 

It seems clear that " the daughters of men " were 
women Of the Adamic race. The expression, " chil- 
dren of men," in Genesis xi. 5, plainly refers to the 
Adamic race. In Genesis vi. 1, we may translate, 
" When the Adam [some render it " the Adamite "] 
began to multiply on the face of the earth, and 



THE DELUGE. 193 

daughters were born unto them," etc. If this be 
admitted, as it must be, " the daughters of men " 
were Adamites, literally "the daughters of Adam." 
The earth was corrupt, says the record, and all flesh 
had corrupted his way upon the earth, and the earth 
was filled with violence. The corruption was not 
only the ordinary fruit of sin, but it was corruption 
of blood: it was the degradation of Adam's race by 
intermixture with the lower races. The " violence " 
that filled the earth was more than lawlessness and 
oppression: it was that unholy miscegenation that 
did violence to God's order of things and the implied 
command to keep separate races that He had made 
diverse. It was a mongrel race that God destroyed. 
The union was unnatural and forbidden, and the fruit 
monstrosities in nature and in sin. The offspring 
of such unions as the mixed white and black races 
are notoriously more vicious and immoral than 
either parent stock, inheriting the vices without 
the virtues of their progenitors. The marriage of 
white men to women of the inferior races was suf- 
ficiently offensive to merit the destruction of such a 
people; but when the men of these races "took to 
them wives " of Adam's posterity, when white women 
descended to such shocking and beastly degradation 
as to submit to the embrace of Africans or Mongo- 
lians, chieftains and men of renown though they 
may have been, no wonder God said: " I will destroy 
man whom I have created from the face of the earth ; 
13 



194 ANTHROPOLOGY FOR THE PEOPLE. 

both man and beast, and the creeping thing and the 
fowls of the air; for it repenteth Me that I have made 
them." Is not this disgusting and degrading sin as 
offensive to God now as it was in Noah's day? This 
amalgamation of races — the intermarriage of the 
Adamite with the pre- Adamite — is the only union 
we can conceive of that is reasonable and sufficient 
to account for the corruption of the world and the 
consequent judgment. Doubtless, Noah preached 
against it, but the people, like very many of the 
present day, could perceive no difference in races 
but skin-color, and approved of, and entered into, 
the unholy alliances that ended in their destruction. 
In this latter respect the world seems to be now very 
much as it was then. It is true, there is not at pres- 
ent the general corruption of Caucasian blood, al- 
though it exists to some extent; but the sentiment 
of the world concerning the diversity of races is pro- 
bably the same. White men and women intermarry 
with Mongolians, Indians and negroes, and the pub- 
lic opinion of the world approves, or fails to con- 
demn unreservedly, the outrage against decency, 
race, nature and Divine law. This sentiment is al- 
most universal outside the Southern States, and is 
pregnant with evil: the evil leaven of fanaticism has 
leavened the whole lump. Is it not a sign of the 
times, a feature of the predicted corruption of the 
latter day, foreshadowing the second coming of our 
Lord? 



THE DELUGE. 195 

If the lower races are not Adamites, how did they 
escape the deluge? One answer to this question is, 
that they were saved in the ark with Noah, but are 
not mentioned apart from animals, because not cre- 
ated in the image of God, as Adam was, and, there- 
fore, not men in the highest sense of the word. An- 
other answer is, that the deluge was not universal, 
but only partial, covering that portion of "Western 
Asia occupied by the descendants of Adam, who had 
become degraded and corrupted by the marriages 
already mentioned, and who could not have spread 
over any considerable portion of the earth. As the 
purpose was to destroy the corrupt descendants of 
Adam, there was no necessity for a universal deluge. 
It is said that the region inhabited by this doomed 
population bears evidence of the recent action of 
water, and it could be easily overflowed by an up- 
heaval of the waters of the Black and Caspian seas 
on the north, as it lies much below their level, and 
of the Indian Ocean on the south. The expression, 
" the fountains of the great deep were broken up " 
most probably means " the ocean-beds were heaved 
up." The Bible literally interpreted would lead to 
the conclusion that the deluge was over the whole 
earth, but the other opinion is adopted by many of 
the best Bible scholars and devout believers in its 
inspiration. The Bible, intended as it was for the 
common people, does not employ the language of 
science or philosophy, but describes phenomena as 



196 ANTHROPOLOGY FOR THE PEOPLE. 

they appeared to eye-witnesses. The Mosaic ac- 
count was probably given by Shem to his descend- 
ants, and to him and all in the ark the flood seemed 
to be universal, and to have destroyed every living 
thing on the face of the earth outside the ark. The 
ancients and people of the East, where the Bible was 
written, did not write with the cold exactness of 
people of the present day, but employed a great deal 
of hyperbolical language. When they speak of the 
whole world they mean the world known to them, or 
the Roman empire. They sometimes speak of the 
whole heaven, when they mean only the visible can- 
opy above. Moses relates that in the days of Joseph 
" all countries came unto Egypt to buy corn," when 
he meant only a great many of the neighboring na- 
tions. It is also related that God " put the dread and 
fear of the children of Israel upon the nations that 
were under the whole heavens," which has a similar 
meaning to the above. The same usage of hyper- 
bole is frequent in the New Testament; as where it 
is said there were Jews assembled at Jerusalem, on 
the day of Pentecost, "out of every nation under 
heaven," and where St. Paul says, " The gospel was 
preached to every creature which was under hea- 
ven." As Hugh Miller says : " It is well known to 
all students of the sacred writings that there is a 
numerous class of passages, in both the Old and the 
New Testaments, in which, by a sort of metonymy 
common in the East, a considerable part is spoken 



THE DELUGE. 197 

of as the whole, though often greatly less than the 
moiety of the whole." It is strictly consistent with 
Bible usage to interpret the deluge as destroying the 
whole race of Adam, but, at the same time, confined 
to the limited portion of the world inhabited by his 
ungodly race: they were the sinners for whom the 
judgment was intended. Indeed, they were the only 
sinners in the world; for sin came by Adam, and is 
the sad heritage of his family. 

God's covenant with Noah, which was that He 
would not again cut off all flesh by a flood, was ex- 
tended to the lower animals, " from all that go out of 
the ark to every beast of the earth; " that is, not to 
those that go out of the ark alone, but to all others 
upon the earth; from which it appears that all ani- 
mals were not destroyed by the flood, and, of course, 
that the flood was not universal. 

On the supposition that 'the flood was universal 
some perplexing questions are suggested. It has, 
for instance, been asked, whence came the waters ne- 
cessary to cover the whole earth to such a great depth, 
and whither did they go when they disappeared? 
Such a submersion would require a vast deal more 
water than was on and in the earth and in the atmos- 
phere that surrounds it. How did animals in dis- 
tant regions and beyond great oceans make their way 
to the ark? It is objected that animals and fowls 
gathered from all lands could not endure the change 
of climate. It is said there are animals now living 



198 ANTHROPOLOGY FOE, THE PEOPLE. 

in South America and New Zealand of the same type 
as the fossil animals which lived and died there be- 
fore the creation of man, and it is asked, " Is it con- 
ceivable that all should have been gathered together 
from their original habitats into the ark of Noah and 
have afterwards been redistributed to their respective 
homes ?" " Different animals, such as the marsupials 
in Australia, or the sloths in America, have for ages 
kept to a limited region, and could scarcely be con- 
ceived as traveling across oceans, or other obstacles, 
to the ark in Western Asia and back again." It is 
simply impossible, on natural principles, that the 
animals collected in Noah's ark could have restocked 
the earth. Again, trees have been found in Senegal, 
in Africa, and in Mexico, thirty feet in diameter, and 
which show by their rings that they are five thousand 
two hundred and thirty-two years old, or six hun- 
dred and fifty years older than Noah's flood. If the 
deluge overwhelmed them, how did they survive? 
Of course, all such questions may be replied to by 
saying that it was all God's work and nothing is im- 
possible to Him, and we readily accept this solution 
wherever the intervention of miracles is necessary. 

The theory of a partial deluge is not free from 
scientific difficulties, and we must fall back on the 
supernatural. It accomplished God's purpose in a 
miraculous way and against the ordinary operation 
of natural laws, the possibility of which will not be 
questioned by those who believe in a personal Deity. 



THE DELUGE. 199 

The proof depends not on science, but on testimony. 
The antecedent probability of a miracle is determined 
by the answer to this question: Has the condition of 
man, at any time, required the immediate interposi- 
tion of his Creator in order to prove His existence, 
manifest His superintending care and make known 
His will to His intelligent creatures? This question 
the instinctive belief of mankind has always answered 
affirmatively. 

Another argument against the universality of the 
flood is the existence of volcanoes older than Noah's 
deluge, whose condition shows that they could not 
have been subjected to the action of water about five 
thousand years ago. 

It has been asked, if the deluge was not universal, 
what was the necessity of an ark? Why did not God 
remove Noah and the tenants of the ark to a locality 
beyond reach of the flood, and save them in that 
simple way? To this I know of nothing better that 
can be said than the remarks of the Bishop of Ely, 
in Note A on Genesis viii., " Speaker's Commentary " : 

"If it be inquired why it pleased God to save man and beast 
in a large vessel, instead of leaving them a refuge on high hills, 
or in some other sanctuary, we, perhaps, inquire in vain. Yet 
surely we can see that the great moral lesson and the great 
spiritual truths exhibited in the deluge and the ark were well 
worth a signal departure from the common course of nature 
and Providence. The judgment was far more marked, the de- 
liverance far more manifestly Divine, than they would have 
been if hills or trees or caves had been the shelter provided for 
those to be saved. The great prophetic forepicturing of salva- 



200 ANTHROPOLOGY FOR THE PEOPLE. 

tion from a flood of sin by Christ and in the church of Christ 
would have lost all its beauty and symmetry, if merely earthly 
refuges had been sufficient for deliverance. As it is, the his- 
tory of Noah, next after the history of Christ, is that which 
most forcibly arrests our thoughts, impresses our consciences, 
and yet revives our hopes. It was a judgment signally exe- 
cuted at the time. It is a lesson deeply instructive for all time." 

Those who believe that the deluge was universal 
think the existence of the traditions already referred 
to strengthens their view. They argue that these tra- 
ditions amongst races so remote and dissimilar must 
have had a common origin; that they are all derived 
from Noah and his family, and are proof of the com- 
mon origin of races. But may not these traditions 
be accounted for by the intercourse of trade and 
travel? Many years before Christ, those enterprising 
Hamites, the Phoenicians and Carthagenians, had 
reached almost all portions of the world, including, 
very probably, the American continent. Who can 
tell how many shipwrecked seamen were driven to 
distant and unknown lands, whence they never re- 
turned, and communicated knowledge to barbarous 
tribes? Some of these traditions are probably of very 
recent growth, and they may refer merely to local in- 
undations. Indeed, it is a matter of doubt if a single 
genuine tradition of the flood exists among barbar- 
ous tribes. But supposing the flood did literally 
cover the whole earth — a belief which is rapidly be- 
coming a thing of the past — may not God have saved 
some out of the inferior races, in other parts of the 



THE DELUGE. 201 

world, in a way similar to that by which he pre- 
served Noah? No reasonable objection can be made 
to this hypothesis, and it accounts for the similarity 
of traditions supposed to exist. The Bible makes 
no such allusion, but its history is limited to the 
posterity of Adam. 

It is singular that, if the deluge was universal, the 
Egyptians, that ancient and civilized people, should 
have no traditions and no records of its occurrence. 
The sources of Egyptian chronology, which is de- 
rived from monuments, tablets, and historical writ- 
ings gathered by Manetho, an Egyptian priest, 
about 250 B. C, are confessedly scant and unrelia- 
ble; but dates that may be relied on carry the his- 
tory of that ancient empire back to about the period 
of the flood. Egyptian history is generally admitted 
to begin with Menes, the first king. The date of 
that era is fixed by Mariette at 5004 B. C. A still 
later Egyptologist, Villiers Stuart, arrives at the con- 
clusion that this event was not less than 4124 B. C. 
Mariette is very high authority, and is said to have 
spent a lifetime in exploring Egyptian antiquities; 
but Prof. Sayce thinks he has fallen short in his es- 
timates rather than gone beyond them. Bockh 
fixes the conquest of Egypt by Menes at 5702 B. C. 
The date usually assigned to the flood is 2348 B. C. 
The calculation from the Septuagint gives a longer 
period, 3200 B. C. Thus it will be seen that the era 
of Menes antedates the deluge. In this department 



202 ANTHROPOLOGY FOR THE PEOPLE. 

of learning no one is more distinguished, or regarded 
as more reliable, than Prof. Lepsius, who assigns the 
latest date (3892 B. C.) as the beginning of Egyp- 
tian history. Scholars who believe that all the peo- 
ple on the face of the earth, with the exception of 
those in the ark, were destroyed by Noah's flood, and 
that all now living are descended from Noah, and 
that his descendants had peopled the earth and had 
become differentiated into the now existing types of 
humanity between the deluge and the earliest history, 
have been obliged to bring the era of Menes to a 
much later date. The lowest calculation brings it 
down to 2515 B. C, but even this is anterior to the 
Usherian date of the deluge. This latter date, as 
derived from the Septuagint text (3200 B. C), affords 
a longer period to those who make their calculations 
to suit their theories. M. Virey, a distinguished 
French archaeologist, has lately translated Egyptian 
writings estimated to be more than six thousand 
years old, and they show an advanced state of morals, 
culture and civilization at a period further back than 
the Usherian date of Adam's creation. The " Book 
of Prah-hotep " was discovered in A. D. 1847, and 
owes its preservation to the custom of placing copies 
of their books beside dead scribes. How did they 
and the mummies with which they were preserved 
and their sepulchres escape the flood? Some of these 
mummies were embalmed more than five thousand 
years ago. No unprejudiced mind can reasonably 



THE DELUGE. 203 

doubt that Egyptian history runs back to a period 
anterior to the flood, and if this wonderful judgment 
had been visited upon that land at the date assigned 
by the Bible, these old relics would not be in exist- 
ence. The fair conclusion is that there was no flood 
in Egypt. 

Whether the deluge was universal or limited, it 
will not be questioned that it destroyed the whole of 
Adam's descendants, with the exception of Noah 
and his family. If it was not universal, the races 
whom it did not reach were not of Adam's family. 
If the flood was universal and all perished except 
those in the ark, then the lower races were in the 
ark in a different capacity from Noah's family, or 
Noah's family degenerated into the yellow and black 
races in a period too brief to be admitted by science. 
It is impossible to show relationship between Noah's 
descendants and the negroes of Africa, or any other 
inferior race. If it was possible to trace such rela- 
tionship, it would seem most probable to exist be- 
tween the ancient Egyptians and negroes; but all 
efforts to show any racial connection between them 
have failed, and it is admitted that no such connec- 
tion can be traced. 

It will be said that the usually received Bible 
chronology is not authoritative, and that the flood 
may have occurred at a much earlier date than it 
allows. This is discussed elsewhere, but it may be 
said here that its date cannot be thrown back very 



204 ANTHROPOLOGY FOR THE PEOPLE. 

far without destroying all confidence in Hebrew 
genealogy. I prefer to retain a chronology consis- 
tent with the Bible, and not sacrifice it to support 
theories without foundation in truth and offensive to 
reason, instinct, and common sense. 



CHAPTER XIV. 

CHRISTIANITY AND THE NON-ADAMITE: EVIDENCE 
OF THE BIBLE. 

The Bible Deals only with the Adamic Race. — Intimations 
op Prehistoric Races. — Adam alone Created in the Image 
op God. — Inferior Races Excluded prom the Covenant op 
Grace. 

THE Word of God, when clearly expressed, si- 
lences argument amongst Christians. If that 
Word plainly declared that all mankind are de- 
scended from an original pair, there could be no 
further controversy amongst those who believe in 
the inspiration of Holy Scripture. But many who 
accept fully and emphatically the doctrine of the 
plenary inspiration of the Bible deny that it teaches 
any such thing, or that such a dogma can be fairly 
deduced from it. It is maintained that the theory 
of a plurality of races is consistent with the Bible; 
that it explains some difficulties, and harmonizes 
Scripture with history, experience, and the conclu- 
sions of science; that the Bible contains intimations 
of the existence of pre-Adamic races; and that the 
unity theory is damaging to the sacred record, be- 
cause, on this theory, science upsets its chronology 
and history, makes it impossible to trace with any 
degree of confidence the genealogy of our Lord, de- 

[205] 



206 ANTHROPOLOGY FOR THE PEOPLE. 

prives us of the only history we have of the origin 
and progress of our race, and undermines the whole 
fabric of revelation, besides being offensive to our 
common sense and natural instincts. 

The Bible deals only with the race of Adam; none 
other ever had a history. It is not questioned by 
Christian scholars that the Adamic race was de- 
stroyed by the flood, with the exception of Noah and 
his sons. From Adam came, through Noah, Ham, 
Shem and Japheth, the three sources of the three 
main streams of humanity. These are all the Bible 
mentions; but it does not exclude the inference that 
there were races of men, in a zoological classification, 
when Adam was created, and that he was the pro- 
genitor of the white races. No intelligent individual 
doubts that Noah's family were white people. 

The Hebrew genealogical tables trace their race 
back through Noah to Adam, " the son of God." 
Adam is without lineage, and, according to the 
Bible, he and Eve are, beyond all question, the par- 
ents of a new race created in the image of God. The 
pure and holy nature God gave them at their crea- 
tion was corrupted by sin, and so heinously wicked 
did their posterity become that God destroyed them by 
the deluge, leaving only Noah's family to perpetuate 
the race. History traces the families of the three 
sons of Noah down to the present time. In a gene- 
ral way, it may be briefly stated that the Japhetites 
spread from the centre of dispersion east, north and 



CHRISTIANITY AND THE NON-ADAMITE. 207 

northwest. We find them in Armenia, after the sep- 
aration from the families of Ham and Shem, whence 
they moved eastward into India and northward, and 
then westward into Europe. The Shemites, the main 
family of whom was the Hebrews, who are now scat- 
tered over the world, spread, after the dispersion, 
into Central Syria, Mesopotamia, Western and North- 
ern Arabia. The Hamites settled a large part of 
Arabia, nearly all the region between the valley of 
the Nile and the " great river, the Euphrates," the 
eastern shores of the Mediterranean, including the 
Holy Land and all Northern Africa, and are by some 
supposed to have crossed over into Europe and to 
have founded the Pelasgian races. They were the 
founders of the great empires of Babylon, Assyria, 
Egypt and Carthage. Noah's grandson (Mizraim) 
settled in Egypt; but it is now admitted that there is 
no connection between the Egyptians and negroes, 
and certainly there is just as little relationship be- 
tween the negroes and the Carthagenians and Moors, 
and other Hamites who settled in North Africa. 

Only illiterate people imagine that the people 
of Northern Africa were negroes. Another son of 
Ham (Phut) settled in Africa, from whom the an- 
cient Libyans are supposed to be descended, and 
who are represented on Egyptian monuments with 
white skins and blue eyes. The Kabyles, a white 
race of Northern Africa, are supposed to be their 
descendants. 



208 ANTHROPOLOGY FOR THE PEOPLE. 

All of Ham's descendants, like those of Shem and 
Japheth, have always retained the characteristics of 
the white races, while the inferior races have retained 
theirs also, without material change; and this strik- 
ing fact has suggested the doctrine of permanency 
of types. 

Egypt is spoken of in the Psalms of David as " the 
land of Ham." The name " Ham " signifies " hot," 
" sunburnt," and hence " swarthy," " dark "; but it is 
now generally admitted to refer to the color of the soil. 
The Egyptians, Carthagenians and Moors were power- 
ful and civilized nations, and exterminated or enslaved 
the negro population of their respective territories. 
They were all Caucasians ; and to suppose that Han- 
nibal, Cleopatra, Saladin, St. Augustine, Cyprian, 
Tertullian, and others of distinguished fame, were 
negroes because born in Africa, is as absurd as to 
suppose that the descendants of modern Europeans 
settled in America are Indians. 

The popular superstition is that the Hamites are 
black, or negroes, and that in some unknown way 
they became so from the effects of the curse pro- 
nounced on Canaan, but without a word in the Bible 
to support such a conclusion, as there is not a word 
in the Sacred Volume to show that there is any ra- 
cial connection between the other Noachic families 
and any of the inferior races. The tenth chapter of 
Genesis traces Noah's posterity to the regions they 
severally settled, but makes no mention of other 



CHRISTIANITY AND THE NON-ADAMITE. 209 

races. It is important to remark that in the days 
of Abraham, less than five hundred years (Usher, 
three hundred and seventy) after the deluge, several 
nations are mentioned in the Bible who are not 
named in Genesis x. Whence came the Rephaim, 
the Zuzim, the Emim, the Horites, and others men- 
tioned in connection with Abraham? These were 
apparently powerful races in the days of Abraham, 
and if not pre-Adamites, no satisfactory account of 
their origin can be given, and none consistent with 
Bible chronology. 

After our first parents were driven out of Eden 
they had two sons, Cain and Abel. In a fit of jeal- 
ous rage, Cain slew his brother. So far as appears 
from the record, only three persons then constituted 
Adam's family. It is said that Adam had " sons and 
daughters," but that is mentioned after the birth of 
Seth. 

When Cain was born, Eve evidently thought he 
was the promised avenger who was to bruise the 
head of the serpent, and that in him God's promise 
was fulfilled; for she said: "I have gotten a man 
from the Lord," or, more accurately translated, " I 
have gotten the man Jehovah." When Abel was 
killed and Cain banished, our first parents believed 
God's promise had failed, so far as they were con- 
cerned. No child is then spoken of until Seth was 
born. This name means "appointed," and Seth was 
so named because his mother believed he was ap- 

14 



210 ANTHROPOLOGY FOR THE PEOPLE. 

pointed to supply Abel's place. She would naturally 
believe that the first son born after Abel's death was 
to supply his place; but Abel's place was not sup- 
plied until Seth was born; from which it seems that 
Seth was the first son born after Abel's death. The 
assumption, then, that Adam and Eve had many 
sons and daughters when Cain was banished is seem- 
ingly inconsistent with the record. 

Cain complains of his sentence, and says: "Be- 
hold, Thou hast driven me out this day from the face 
of the earth (that is, from the land where Adam and 
his family lived) ; and from Thy face shall I be hid; 
and I shall be a fugitive and a vagabond in the 
earth; and it shall come to pass that every one that 
findeth me shall slay me." It is asked, of whom was 
Cain afraid? Evidently the people amongst whom 
he was to go as a fugitive and a vagabond. Admit- 
ting that Adam and Eve had many children born 
between Cain and Abel and between Abel and Seth, 
and accepting the most extravagant calculations of 
their numerical increase in the one hundred and 
thirty years preceding the birth of Seth, and sup- 
posing that Abel was slain just before Seth was born, 
is it reasonable to suppose that Cain feared the ven- 
geance of his brothers and sisters, nephews and 
nieces? If such kindred existed, is it probable they 
would have sought his life? If it was they whom he 
feared, what protection would he have had in the 
place from which he was driven more than else- 



CHRISTIANITY AND THE NON-ADAMITE. 211 

where? Those living near the scene of the homicide 
and knowing all the facts of the case would probably 
be more excited and more likely to avenge it than 
those at a distance. It would be safer to go amongst 
those most distant and who may not even have 
heard of the wicked act. He would naturally fear 
going amongst barbarians and savages, who might 
kill him and then eat him. There is no reason 
to suppose that Cain's kindred, if they existed, 
had any inclination to kill him, and if they had, 
they would probably have left it to the decision 
of their father, Adam. The children of Adam were, 
it is reasonable to suppose, piously educated. Some 
of them, as Abel and Seth, profited by it; others, 
like Cain, went astray from paternal instruction and 
the Divine commands. The good, if other descend- 
ants of Adam existed besides those mentioned, would 
be filled with horror at the first death; but they 
would look to God for guidance, and would hardly 
think of slaying the offender without Divine author- 
ity. The wicked would probably sympathize with 
Cain, who, in that fallen community, would be likely 
to have as many friends as his slain brother. It is 
not improbable that party spirit would have sprung 
up amongst them, for Cain seems to have been the 
representative of one form of worship and Abel of 
another. Abel's religion was one of faith; Cain's 
was formal and ritualistic, and better suited the car- 
nal mind; and each may have had his partisans. On 



212 ANTHROPOLOGY FOR THE PEOPLE. 

the whole, it does not appear reasonable that Cain 
feared his kinsmen, supposing that he had them. 
After Cain's banishment, his wife is spoken of and 
his son Enoch, after whom he called the city he 
" builded." If the expression " builded a city " may 
be translated " began to build a city " or " was build- 
ing a city," and even if the city was but a collection 
of huts, it may well be inquired, whence came the la- 
borers who did the work, and the inhabitants? 

Another question asked is, whom did Cain marry? 
It is believed that Cain, Seth and other sons of Adam 
married daughters of Adam. If it was so in Cain's 
case, it was a hard fate that his wife should be driven 
with him into banishment, separated from parents 
and home, and her children cut off from religious 
association and pious training and no intimation 
made of it. It would seem that the strongest appeal 
Cain could have made for mercy would have been 
on account of his wife, about to be driven out with 
him amongst people whom he feared would slay him, 
and, if not kill her and her children, leave them 
desolate and helpless among enemies. It is objected 
that the intermarriage of the sons and daughters of 
Adam would be incestuous and forbidden by God, 
and hence Cain and the other children of Adam must 
have married women of other races ; but this argu- 
ment is not urged here, for such marriages cannot 
be shown to be against the eternal moral law, and 
may have been permitted by Divine wisdom as a ne- 



CHRISTIANITY AND THE NON-ADAMITE. 213 

cessity. The will of God is what makes a thing 
morally right or wrong. The intermarriage of bro- 
thers and sisters, now so shockingly repulsive, was 
not condemned by the ancient Egyptians, who were 
advanced in morals and civilization. God made our 
first parents a superior race and in His own image, 
and would not allow the race to be degraded by in- 
termixture with the inferior races, and, therefore, al- 
lowed the marriage of brothers and sisters. This 
was necessary, or He must have miraculously cre- 
ated wives for the sons of Adam, as Eve was created 
for him ; and this is the probable truth, although not 
mentioned in the record. The law of consanguinity 
was not enacted until the time of Moses. Abraham 
married his half-sister; Amram married his aunt. 
Cain most probably took a wife from some of the in- 
ferior races, and became the progenitor of mongrels 
and idolaters. 

God intended the Adamic race to be kept free from 
admixture with any inferior blood. He expressly 
commanded the Jews not to intermarry with the Gen- 
tiles; but this seems to have been limited to those 
who lived amongst them, who were pre-Adamites or 
mongrels, and of inferior blood. They seem to have 
intermarried with Gentiles of pure Adamic stock. 
Esther was given to Ahasuerus, a Gentile. Timo- 
thy's father was a Greek and his mother a Jewess. 
The object of the prohibition was to preserve the 
purity of the Noachic race. 



214 ANTHROPOLOGY FOR THE PEOPLE. 

The first intimation of pre-existing races is found 
in the account of Adam's creation. The language 
employed is remarkable. In solemn counsel, the 
Triune God is represented as saying: "Let us make 
man in our image, after our likeness; and let them 
have dominion," etc. 

It was just as easy for the Almighty to make man 
as the lowest animal; but, apparently to give in- 
creased dignity and importance to the highest and 
noblest earthly creature, after seeming deliberation, 
He not merely commanded him to come forth, but 
seemingly fashioned him with His own hands and 
in His own image, though it is not necessary to be- 
lieve that He moulded him as a man would form a 
figure or image. Evidently He endowed His last 
creature with something possessed by no other crea- 
ture of earth, and which distinguished him above 
all others, when He breathed into his nostrils the 
breath of life and man became a living soul. The 
likeness to the Creator did not consist in form or 
figure, for God is a spiritual Being, without form or 
parts; nor did it consist altogether in intellect, for 
animals possess that gift to a certain degree. To 
the loftier intellect with which man was endowed was 
superinduced a moral or spiritual nature which en- 
abled him to apprehend God and eternal things, 
commune with his Maker in this life, and look for- 
ward to an eternity of bliss ; and it is this — his spir- 
itual nature — that separates him by an impassable 



CHRISTIANITY AND THE NON-ADAMITE. 215 

gulf from all other creatures of earth. If other 
creatures existed, classified as men, they did not 
possess this nature. Adam was gifted with the ca- 
pacity to apprehend God and immortality, some- 
thing, it may be, like the "God-consciousness" of 
Schleiermacher, and which is the loftiest conception 
of the human mind, and is really a peculiarity of 
the Adamic race. Branches of this race have, at 
times, lost all knowledge of the true God, but re- 
gained and retained it; and even when without reve- 
lation they have by reason attained elevated views 
of Deity and a future life, but still so far short of 
truth as to prove the necessity of a Divine revela- 
tion. They alone have preserved a knowledge of 
God, and no other race has proved itself capable of 
receiving and retaining the Christian revelation. 
When Adam was created, on our theory, the highest 
type of inferior races existed, but they had no reve- 
lation, for they needed none: they had no sin and 
needed no Saviour. This view rules the pre-Adamite 
and his posterity out of the category of men in the 
true and highest meaning of that word. In a zoolog- 
ical sense they belong to the genus homo, but the 
mode of their creation concludes them only in the 
highest order of animals, and subjects them to the 
dominion of the Adamite. The above last-quoted 
text may be translated: "Let us make Adam in our 
own image," etc., or, "Let us make a man in our 
image." Then the record says: "So God created 



216 ANTHROPOLOGY FOR THE PEOPLE. 

man in His own image." In this text the word 
translated " man " differs from that in the preceding 
text by having the article prefixed, and we may trans- 
late: " So God created the Adam" (or the Adamite), 
or, " So God created the man in His own image." This 
suggests that there were others called men, but that 
God had now created one, the man, in His own im- 
age and far above all others, and with dominion 
given to him over all others. 

It is said of Adam, " There was not found a help- 
meet for him," the probable meaning of which is 
" a helper suited to," or rather " matching him." 
Does not this imply that there were females, but 
none to match the new man created in the Divine 
image? When Eve, Adam's beautiful bride, stood 
before him, he said: "She shall be called woman, 
because she was taken out of man." The word here 
translated " man " is " Ish," used for the first time 
in the Bible. It is a generic term, or used for " man " 
in the abstract. Adam had just said of Eve, she is 
now " bone of my bones and flesh of my flesh," by 
which he intended to express the close relationship 
in general between husband and wife; and he then 
adds: " She shall be called woman (Isha), because 
she was taken out of man (Ish)." If Adam was 
then the only man in the world, why should he have 
used the word "Ish"? The use of the two terms 
" Adam " and " Ish," which is of frequent occur- 
rence, is significant and suggestive of other races, 



CHRISTIANITY AND THE NON-ADAMITE. 217 

the former denoting the superior and the latter the 
inferior. It is the opinion of some scholars that if 
the Bible had been translated correctly, particularly 
in reference to the above words, it would appear 
clearly that other races existed when Adam came 
from the hand of God, and that the Bible is a his- 
tory only of Adam's race. Similar views are main- 
tained with much force in a book published anony- 
mously in Edinburgh about thirty years ago, entitled 
"The Genesis of the Earth and of Man." A second 
edition, revised and enlarged, was issued in 1860, 
with an introduction and endorsement by a distin- 
guished scholar, Reginald Stuart Poole, of the Brit- 
ish Museum. The conclusion of this work is that 
Scripture teaches the existence of men before Adam, 
the first of a new and superior race. 

In Genesis ii. 18, it is said that Adam was " alone," 
and the inference is incorrectly drawn that no other 
races of men existed. Unquestionably, Adam was 
alone, isolated from other races, over whom he was 
elevated as a superior being; and God had no inten- 
tion that he should go out and marry a Mongol or 
negress, and thus produce a degraded offspring. The 
Divine design was that a superior race, created in 
the Divine image, should spread over the earth, and, 
therefore, a " help-meet " was miraculously created 
for him. Again, it is said, " There was not a man 
to till the ground," or, "Adam was not to till the 
ground;" that is, God had not then made Adam and 



218 ANTHROPOLOGY FOE THE PEOPLE. 

placed him in Eden; or it may imply nothing more 
than that Adam and his family were the first agri- 
culturists. It is also said, Eve was "the mother of 
all living," and that this expression covers all the 
races of men. In reply it may be said that " all 
living " may, in accordance with the mode of speak- 
ing usual in the East, mean less than all living, as 
"all lands" means only "many lands"; or it may 
be said " all living " refers to the posterity of Adam, 
the only race the Bible is concerned about. All such 
expressions, which seem to imply all the inhabitants 
of the earth, refer only to those created in the image 
of God, the descendants of Adam. 

The reference to other races in Genesis vi. 2, where 
the expressions "the sons of God" and "the daugh- 
ters of men" are placed in antithesis, and seem 
plainly to denote different races, has been considered 
in the chapter on the deluge. 

Professor Agassiz says: "We challenge those who 
maintain that mankind originated from a single pair 
to quote a single passage in the whole Scriptures 
pointing at those physical differences which we ob- 
serve between the white race and the Chinese, the 
Indians and the negroes, which may be adduced as 
evidence that the sacred writers regarded them as de- 
scended from a common stock." The challenge has 
never been successfully answered. A passage quoted 
in reply is the question of the prophet Jeremiah, 
"Can the Ethiopian change his skin, or the leopard 



CHRISTIANITY AND THE NON-ADAMITE. 219 

his spots?" The Ethiopian, it is said, is the Cush- 
ite, a descendant of Ham; hence the Cushites were 
black. But Ethiopian does not necessarily mean 
"negro." Moses married an Ethiopian woman, a 
Cushite, or descendant of Ham; but no intelligent 
person imagines he married a negress. The ancients 
refer to two Ethiopias — one in Asia and one in Africa. 
Asiatic Ethiopia was peopled by the descendants of 
Ham, who were certainly not negroes. The prophet 
was stating an impossible thing, and logically it no 
more follows that he regarded the negro as descended 
from Adam than he regarded the leopard as derived 
from the same source. It may be that he had Afri- 
can Ethiopia and the negro in his mind. But if, as 
some suppose, the negro is really an Adamite, then 
the Ethiopian's hue might be changed; for, if black- 
ened by a burning sun, it would not be permanent, 
but in a more temperate climate and with favorable 
environment, would revert to the original white com- 
plexion. But the proverbial expression used by the 
prophet was true; for it is an impossible thing for 
the negro to change his hue, which God gave him 
when He made him. Another text used in this con- 
nection is the prophecy in one of the Psalms of David: 
"Ethiopia shall stretch forth her hands to God." 
But is not this Asiatic Ethiopia, or Arabia, the only 
one of which the psalmist probably knew anything? 
Again, Isaiah prophesies that Sinim shall come to 
Christ, and it is said that Sinim means China. But 



220 ANTHROPOLOGY FOR THE PEOPLE. 

this is a mere guess. Sinim was more probably some 
province of Egypt or Arabia. Even admitting that 
Ethiopia and Sinim, in these two last quotations, 
meant African Ethiopia and China, it may refer to 
Adamites, who, before the fulfillment of the prophecy, 
may settle in those lands. 

It is said that Moses, in Deut. xxxii. 8, declares all 
nations are of one stock. The passage is: "When 
the Most High divided to the nations their inheri- 
tance, when He separated the sons of Adam, He set 
the bounds of the people according to the number of 
the children of Israel." This is nothing more than 
a declaration that when God allotted the different 
peoples of the earth their habitations, even then He 
had in view the interests of His chosen people and 
reserved for them an inheritance proportionate to 
their numbers. 

In Genesis iv. 26, we read: "Then began men to 
call upon the name of the Lord," or, as it reads in 
the margin: "To call themselves by the name of the 
Lord." What "men" are here meant? So far as 
appears from the record, all the men then existing 
were Adam, Seth and his son Enos, Cain and his 
son Enoch. Is it credible that the " men " referred 
to were Adam, Seth and Enos, who were pious men? 
If the correct translation is, "Then began he to call 
on the name of the Lord," there would be no diffi- 
culty in referring it to Enos, or Seth, his father, who 
then " in gratitude and hope began to praise the Lord 



CHRISTIANITY AND THE NON-ADAMITE. 221 

and to call upon Him with reassured hope in His 
mercy and His promises." Jerome says that in his 
day many Jews accepted the version of the " Targum 
of the Pseudo- Jonathan " : "In those days men be- 
gan to make themselves idols, which they called after 
the name of the word of the Lord;" or, "There was 
profanation in calling on the name of the Lord," 
which can only mean that the name of the Lord was 
profaned by the more ancient races, to whom " men " 
must refer. 

The argument to show that pre-Adamic races are 
referred to in the Bible might be made stronger from 
the Old Testament. But enough has been said for 
present purposes. The texts quoted in opposition 
may all be explained similarly to the above, espe- 
cially remembering that such expressions as " all 
mankind" are hyperbolical, or refer solely to the 
posterity of Adam, the only men in the true sense of 
the word. 

It should also be borne in mind that the Bible is not 
a history of the world, but of the church and the gene- 
alogy of its founder, the seed of the woman. Indeed, 
the Old Testament is scarcely more than an introduc- 
tion to the history of the incarnation. No other his- 
tory is recorded. or mentioned, except incidentally. 

It is supposed that St. Paul, in his famous sermon 
at Athens, taught the unity of the human race in 
these words: "And hath made of one blood all na- 
tions of men for to dwell in all the face of the earth." 



222 ANTHROPOLOGY FOR THE PEOPLE. 

From the days of St. Jerome, the word " blood " has 
been regarded by many as an interpolation, and is 
left out in the new translation, so that it reads: "God 
made of one all nations/' etc. To supply "blood" 
is arbitrary. Dean Alford says the meaning is not 
" hath made of one blood," but "caused every nation 
[sprung] of one blood to dwell on all the face of the 
earth," which is not inconsistent with, but favorable 
to, the plurality theory. The apostle does not tell us 
what kind of unity he meant, and we are at liberty 
to substitute for " blood " some other word, as "form," 
"substance," "kind," or anything peculiar to all 
men that one may choose to conjecture. If a scien- 
tist should write that all birds are made of one kind 
or nature, referring to something peculiar to all birds, 
as that they were all bipeds, or had feathers, or 
wings, would anyone suppose that he meant all were 
from one original pair? The expression is similar to 
that which the same apostle uses when he says, 
"There is one flesh of men, another flesh of beasts, 
another of fishes, and another of birds." Here no 
one imagines he intended to assert that all beasts 
were derived from one original pair, or that fishes or 
birds were so derived. But this would be the fair 
interpretation of his meaning, if we were required to 
construe " one blood " (supposing that " blood " is 
the word to be supplied) as teaching that all men 
were of one species. " One blood " and " one flesh" 
mean about the same thing. 



CHRISTIANITY AND THE NON-ADAMITE. 223 

" Blood/' in the Old Testament, is frequently (as 
in Genesis ix. 4) used in the same sense as " life " 
or " soul," that is, the " sensitive soul," which is 
common to man and animals. To say, then, that 
all men are alike in being made of " one blood " is 
the same in Scripture language as to say they are of 
" one life " or " soul," which they have in common 
with animals, and implies nothing whatever of com- 
munity of origin, or likeness in the spiritual nature, 
or image of God. A resemblance in certain respects 
exists between men and beasts, and hence Solomon 
says they all have " one breath." 

The Greeks believed themselves to be " autoc- 
thones," or indigenous to the soil; but St. Paul in- 
forms them that they and he alike, and all Adam's 
race, were created by the one living and true God, 
and were of one family. Had he intended to teach 
that all the human kind were of one origin or fam- 
ily, he would most probably have used a different 
word from "blood "; for neither Greeks nor Hebrews 
used this word to express race or origin, except in a 
very few instances by the poets, and these doubtful; 
and St. Paul was speaking in prose, and whether 
writing as a Greek or a Hebrew he would have used 
the word " geneos " or " spermatos." The general use 
of the word " blood " to express race is of later 
origin. 

A little further on, in the same address, the apos- 
tle says we are the offspring of God, using the word 



224 ANTHROPOLOGY FOR THE PEOPLE. 

" genos" and quotes from one of the Greek poets, 
" For we are also His offspring," in which the same 
word is used, which every Greek prose-writer would 
have used to express the same thought. He was ad- 
dressing cultivated Athenians, and to express com- 
munity of origin, he would certainly have used the 
word that Thucydides or Pausanias or Plato would 
have employed in making such a statement. 

But admitting that St. Paul wrote or intended to 
write " blood," it would then be necessary on the 
part of the monogenist to prove that he applied it 
to every species of men, and not solely to the Adamic 
race. Did the apostle intend by the expression "all 
nations of men " more than those created in the im- 
age of God? In Acts xvii. 30, he says God " com- 
mandeth all men everywhere to repent," and in the 
verse following, " hath given assurance unto all men, 
in that He hath raised Him from the dead." In 
these texts " all men " cannot refer to the whole hu- 
man species, for the " assurance " and " command " 
referred to had not been given to all races in the 
world. In the original Greek, it is pasi pantachou — 
to all men everywhere : — and is nothing more than a 
popular hyperbole. This explanation applies to the 
oft-quoted expression, "There is neither Jew nor 
Greek ; there is neither bond nor free ; there is neither 
male nor female; for ye are all one in Christ Jesus," 
which applies only to the brotherhood of saints, and 
refers only to the Adamic race. The great apostle 



CHRISTIANITY AND THE NON-ADAMITE. 225 

preached only to his race. After his two years' 
preaching at Ephesus, it was said, " All they which 
dwelt in Asia heard the word of the Lord Jesus, both 
Jews and Greeks." By " Asia " here, where the apos- 
tle preached only to " Jews and Greeks," is meant 
Asia Minor or Proconsular Asia. No evidence ex- 
ists of apostolic preaching in any part of Asia except 
such as was inhabited by Caucasians. It is proba- 
ble that it was to the teeming nations of Eastern 
Asia, the Mongolians, that St. Paul wished to go and 
preach the gospel, when he was forbidden by the 
Spirit and sent westward. If the Chinese, Japanese 
and Malays belonged to Adam's race, and were inter- 
ested in the gospel of salvation, where else could he 
have found such a wide and abundant field of labor? 

If it was impossible to avoid the word " blood " in 
the text quoted, we might go further and insist that 
the blood of the negro is really different from that of 
the white man, as shown in Chapter II. 

It is arbitrarily assumed that the Ethiopian eunuch 
converted by Philip was a negro. What we know of 
him is that he was " of Ethiopia," and " of great au- 
thority under Cahdace, queen of the Ethiopians," 
and had " come to Jerusalem for to worship." He 
was, then, a Jew, and present with other Jews from 
"every nation under heaven " to attend the feast of 
the Passover. He was most probably a Jew who had 
settled in Ethiopia; that is, Asiatic Ethiopia, or Ara- 
bia. If it be insisted that it was African Ethiopia, 
15 



226 ANTHROPOLOGY FOR THE PEOPLE. 

then it may be replied that the principal inhabitants 
of this portion of Africa, including Abyssinia, were 
not negroes. Candace is supposed to have been 
queen of the same country that was ruled by the 
Queen of Sheba, a descendant of Abraham, called the 
Queen of the South, and who visited Solomon in the 
height of his glory. The best opinion is that Sheba 
was Southern Arabia, lying between the Red Sea and 
Persian Gulf. It is almost certain that this distin- 
guished Ethiopian was a Jew by race, one of those 
" Jews, devout men," mentioned in the second chap- 
ter of the Acts of the Apostles, for the following rea- 
son : St. Peter says that he first preached the gospel to 
the Gentiles. His first great sermon, on the day of 
Pentecost, was addressed to Jews, the " men of Ju- 
dea and all dwelling at Jerusalem," and who were, 
in the figurative language of the writer, "out of every 
nation under heaven," then sojourning in the Holy 
City, not only to attend the Passover, but because of 
the general expectation of the appearing of the Mes- 
siah at that time. St. Peter's first preaching to the 
Gentiles, then, must have been to Cornelius and his 
friends. But this was subsequent to Philip's preach- 
ing to the Ethiopian, so that the latter must have 
been a Jew and not a Gentile. 

With just as little reason it is supposed by some, 
who think that everybody born in Africa must be a 
negro, that Simon of Cyrene was an African negro, 
when all intelligent people know that Northern Af- 



CHKISTIANITY AND THE NON-ADAMITE. 227 

rica was a white man's country. This Simon ap- 
pears to have been well known at Jerusalem, as his 
name is given, and he is designated as the father of 
Alexander and Rufus, who were probably well known, 
the one bearing a Greek and the other a name which 
was both Latin and Greek. Probably Simon, a Jew, 
had married one of the Greek colonists of Cyrene. 
If the latter was intended to designate color, it is 
very certain Rufus was not a negro. The probabil- 
ity is that these were amongst the devout Jews who 
had come up to attend the Passover. Simon, coming 
in from the country, met the multitude taking Jesus 
out to Calvary, and, perhaps, pitying the poor, bleed- 
ing, reeling sufferer, and expressing his compassion 
and condemning their heartlessness, was compelled 
by the jeering rabble to bear the heavy cross beneath 
which the condemned one was sinking. 

But it is said the view here advocated limits the 
gospel offer of salvation to the race of Adam. This 
conclusion seems to be irresistible, for, beyond all 
question, non-Adamites are not men in the same 
sense in which God made Adam, to whom He gave 
dominion over all others. In whatsoever the Divine 
likeness in which Adam was made may have con- 
sisted, it is evident that it did not exist in others of 
the human species. Only to Adam was given " the 
breath of life," a something not before in any crea- 
ture of earth: he was a new creature and the founder 
of a new race. No others had his moral and spirit- 



228 ANTHROPOLOGY FOR THE PEOPLE 

ual nature ; no others were put on probation and fell 
as he did; no others were immortal and exempt from 
decay and death; and no others were capable of sin^ 
ning, for Adam and Eve were the first sinners. Re- 
ligion implies a covenant, and the non-Adamic races 
were never placed in covenant relations with God. 
It was Adam who sinned and brought sin into this 
world, and, hence, those who preceded him were not 
fallen sinners. It was Adam's blood that was at- 
tainted, and his race that was promised a deliverer 
in the seed of the woman. As the promised Re- 
deemer was to be of the woman's seed, hence the 
necessity that Christ should be born of a woman; 
and He was promised only to the seed of the woman, 
or her posterity, and hence the care with which His 
descent is traced back to Adam. Races not descended 
from Adam cannot be interested in the gospel of 
Christ, for only Eve's posterity can be interested in 
the redemption by Christ; and this is just what St. 
Paul argues in Romans v., et seq. St. Paul's whole 
argument in this chapter is based on the fact that 
Adam brought sin and death into the world, and 
that One, Christ Jesus, brought life and righteous- 
ness. Sin and its evils rest upon him who fell and 
his posterity, and the parallel redemption is to these 
alone. Those who died in Adam are resurrected in 
Christ. All died in Adam and all are made alive in 
Christ; and " all " has the same limitation in the one 
case as in the other. It limits sin and death to 



CHRISTIANITY AND THE NON-ADAMITE. 229 

Adam's race, and it equally limits Christ's atone- 
ment to the same. This is the only fair construc- 
tion. Adam, as the " universal headship " of the 
natural life of his children, entailed upon them a 
sinful nature. Christ, the second Adam, is the source 
of spiritual life, of restoration and salvation. His 
salvation is co-extensive with Adam's sin, and can 
extend only to his posterity. 

The non-Adamic races are not adapted to, nor in- 
tended for, the spiritual religion of the New Testa- 
ment, because without the spiritual nature which 
was given to Adam, and are not men in any true 
and proper sense. Man is man because of his tri- 
une nature — the material, the mental and the spirit- 
ual — body, soul and spirit; and to suppose that the 
inferior races possess the latter is but a delusion. 
They did not sin and fall in Adam, and they are not 
restored or made alive in Christ. They were never 
in covenant relations with God, and are clearly out- 
side the covenant of grace, and no degree of pro- 
gress they may attain can bring them under its 
conditions. To suppose that creatures in human 
form, many of them but little above four-footed ani- 
mals, almost destitute of language and other charac- 
teristics of men, who were never in covenant rela- 
tions with God, and never received a revelation from 
Him, were made in the image of God, is but a pitia- 
ble and profane superstition, and amounts almost to 
blasphemy. 



230 ANTHROPOLOGY FOR THE PEOPLE. 

That the gospel should be limited to the race of 
Adam is no greater difficulty than that God's chosen 
people, the Jews, were the recipients of His earlier and 
special revelations. The fact that the gospel was for 
so long a time hidden from the Gentile world, which 
was so long left in spiritual darkness, is one of those 
inexplicable things which St. Paul calls a mystery. 
God has not revealed to us the wonders of His prov- 
idence nor of His grace. Neither Christ nor His 
apostles preached to the black or yellow races: they 
were not made sinners by Adam's fall, and required 
not the restoration of his posterity. Adam and Christ 
are so correlated that relationship to one implies re- 
lationship to the other. 

It is said that Christ commanded His gospel to be 
preached to " all nations " and to " every creature." 
The meaning of such expressions has already been 
explained. Nothing could be more comprehensive 
than St. Paul's declaration, when he said the gospel 
in his day " was preached to every creature which is 
under heaven," when everybody knows that this is 
not to be understood literally. It had not been 
preached in Central or Southern Africa, nor in East- 
ern Asia, nor in Oceanica, nor on the American con- 
tinent. Had thousands of churches been established 
in apostolic days amongst Chinese, Indians and ne- 
groes, they would have soon disappeared, and these 
people would have gone back to their original idola- 
try and feticism. Christianity never has taken a 



CHRISTIANITY AND THE NON-ADAMITE. 231 

permanent hold on any but Caucasian races, and 
never will, because of differences ordained by God. 

But whilst the inferior races, if responsible, are 
apparently outside the covenant of grace, God will 
assuredly deal justly with them. Their business is 
to live according to the capacities and light they 
have. From the earliest ages they have been sta- 
tionary, and, as all experience proves, are incapable 
of further permanent progress, or of receiving and 
maintaining Christian civilization; and such as they 
are and have been they will remain until Christ shall 
come to "judge the quick and the dead." Then, and 
not till then, will their idolatry and feticism cease — 
how, we know not; but we know that in that day 
" a man shall cast his idols of silver and his idols of 
gold, which they made each one for himself to wor- 
ship, to the moles and to the bats." 

Prophecy makes it certain that idolatry will exist 
until the end, and their Christianization is hopeless. 
It is idle to attempt to change their nature and de- 
feat the purposes of the Almighty; it is a foolish 
conflict against destiny. Millions of dollars and val- 
uable lives are wasted in futile efforts to Christianize 
and civilize races who have no capacity nor aptitude 
for the development and duties of the Caucasian, 
whilst thousands of our own blood are in brutal ig- 
norance and pinching want. How much better and 
happier would the world be if all this waste had been 
expended on the moral, mental and material ad- 



232 ANTHROPOLOGY FOR THE PEOPLE. 

vancement of our own race! If all thus thrown 
away on the yellow and black races was used at our 
own doors and on our ignorant, destitute and suffer- 
ing poor, surely a brighter day would dawn upon us. 
Israel's redemption would draw near, and the time 
be hastened when sin and suffering shall be no more, 
and righteousness cover the earth. 

But the love to which our neighbor is entitled by 
Divine command is dissipated on those who are in no 
proper sense brethren or neighbors, and of whom no 
one can confidently say they are in moral peril, whilst 
millions of our own race are in real and imminent 
danger. 

When Christ came upon the earth the world, in 
God's providence, had been wonderfully prepared for 
that great event. Rome had united all the Noachic 
races in one great empire, linked together by a sys- 
tem of roads constructed for the rapid transportation 
of her troops from Britain to Parthia, which rendered 
communication with all parts of her immense terri- 
tory easier and far more complete than ever before. 
The conquests of Alexander the Great had diffused 
the Greek language throughout all this vast empire, 
so that the heralds of the gospel had a polished and 
perfect language by which they could reach all the 
Adamic races. But no part of this preparation ex- 
tended to the inferior races, and neither Christ nor 
His apostles carried to them the glad tidings of sal- 
vation. Why? Simply because they had not the 



CHRISTIANITY AND THE NON-ADAMITE. 233 

nature and capacity to receive it. It was only when 
the superstitious notion that all men were sons of 
Adam began to prevail that misguided men went out 
on the profitless mission of preaching to negroes, 
Mongolians and Indians. The object of religion is 
to reconcile man to God and restore our fallen nature 
to the lost image of God. But why attempt to restore 
those who were never alienated and are now what 
they were created? It is preposterous to talk about 
restoring to God's image those who never had it. 
Does not this explain why Christ and His apostles 
did not carry the gospel to them and why Christian- 
ity makes no progress amongst them? This, of 
course, will be fiercely denied, and numerous statis- 
tics and missionary reports will be referred to in 
order to prove wonderful advancement amongst bar- 
barians and savage tribes; but these are fallacious 
and misleading, and many of them palpably untrue. 
These races have an intellectual nature, but not hav- 
ing a spiritual nature, their religion is necessarily 
mental, emotional and animal, and its effects are only 
transitory, and do not change moral character; and 
whenever the Christian influence of the superior race 
is withdrawn, they go back to feticism and idolatry, 
which are natural to them; and so the broad fact re- 
mains, in confutation of all statistics and reports, that 
although Christianity has been introduced to them, 
and some of them have been in juxtaposition with it 
from its earliest existence, they have been stagnant, 



234 ANTHROPOLOGY FOR THE PEOPLE. 

evincing no aptitude for it, and little or no conscious- 
ness of a moral law; isolated they are feticists and 
non-moral barbarians. Some of them have intelli- 
gence enough to perceive the advantages of Christian 
civilization, and adopt it as something expedient and 
desirable; but it influences only their mental and 
physical nature, and appeals to them only as it grati- 
fies material wants and improves the physical condi- 
tion. Religion cannot possibly be anything more 
than this to races without the spiritual nature be- 
stowed upon Adam. 

Some tribes, as is well known, have not the re- 
motest idea of Deity, no idea of the existence of 
God, and are in that respect on a level with beasts. 
Besides those already known, Dr. Von den Steiner has 
lately [1888] discovered tribes of Indians in South 
America who have " no conception of God." A few 
Indians have nominally accepted Christianity and 
settled down to a sort of civilized life, because their 
hunting grounds are gone, and some other mode of 
life is a necessity. They are superior to the negro, 
and some of them formerly owned negro slaves; but 
they will eventually perish under the influence ®f 
civilization. Some who were settled on reservations 
in North and South Carolina and forced to the life 
and labor of white men are almost extinct. The 
Seminoles of Florida, a superior tribe, are as far 
from Christianity and civilization as their ancestors 
were when Columbus discovered America. They are 



CHRISTIANITY AND THE NON-ADAMITE. 235 

rapidly disappearing under the influence of civiliza- 
tion and whiskey". 

In Central New York is a body of Onondaga In- 
dians living on a " reserve," who, as Lieut. Curtis, 
U. S. A., writes, are to-day as " isolated and degraded, 
in the midst of a stirring Christian community, as 
little in sympathy with its thought, activity and as- 
pirations, as many a blanket Indian on the plains of 
Dakota. They are but five miles distant from the 
busy streets of Syracuse,. but far removed from the 
spirit and the life of the nineteenth century." They 
number only about four hundred souls, more than 
half of whom are pagans, and requiring the renun- 
ciation of Christianity as a condition of election as 
sachem. The old heathen dances and feasts are still 
celebrated, and the practice of heathen rites and the 
tribal relations continued. They seem, too, not to 
have been neglected, for Lieut. Curtis says: "The 
church has taken up the neglected work and carried 
it on with commendable, if not with successful zeal. 
Both the Episcopal and Methodist churches have 
missions on the reservation, and a number of the 
Indians are enrolled as members. Bishop Hunting- 
ton has for years carried the cause of the Onondagas 
upon his heart, and been untiring in his efforts for 
their elevation." These poor creatures are dying out 
under the influence of civilization, for which they 
were never intended and for which they are consti- 
tutionally unfit. To attempt to civilize them is an 



236 ANTHROPOLOGY FOR THE PEOPLE. 

unwise effort to pervert nature, and must end in 
their destruction. Under circumstances similar to 
those of these Onondaga Indians, negroes would 
all, long ago, have become nominal Christians and 
adopted the usages of white people; not that the 
negro is superior to the Indian, for the contrary is 
true, but because the former is more tractable and 
docile and exceedingly imitative. The negro is more 
like the domestic animal; the Indian like the wild 
beast of the forest. 

Instances can be mentioned where schools and 
missions have been established among Indians of the 
Territories of the United States, and civilized habits 
introduced; but the missionaries, having left them for 
a few years, have found, on revisiting them, that the 
natives had gone back to their natural, wild mode of 
life. 

A missionary, writing from Natal, in a letter pub- 
lished in the New York Observer, January, 1885, says: 

"It may appear strange to some, that among no tribe of 
South Africans has the gospel as yet made any perceptible pro- 
gress, except among those which have been conquered and kept 
in subjection by the strong arm of British authority. The Mata- 
bele tribe, to which the A. B. C. F. M. sent a party of missionaries 
in 1836, have had agents of the London Mission laboring among 
them for twenty years or more, but I have not yet learned that 
they have gained a single convert." 

The interest of such tribes in Christianity is merely 
childish curiosity, and they would manifest just as 
much, or more, in Mohammedanism, Mormonism, or 



CHRISTIANITY AND THE NON-ADAMITE. 237 

any other false religion. Burton, a recent explorer, 
writes from Paris to the New York Herald some 
things not very encouraging to foreign missions. He 
says that an English investigator, in the Congo coun- 
try, found Mohammedanism " the grand and saving 
fact," whilst the Christian missionary was exposed 
to view as "an utter humbug, in all except being a 
doughty explorer, a laborious and useful linguist, 
and an able collector of other men's money." Reli- 
gious fanatics talk about such races as "thirsting 
for," " crying out for," and " begging for" the gospel 
light and knowledge, which they are incapable of re- 
ceiving and is of no spiritual benefit to them. Christ 
declares that men " hate the light," and we know 
that it requires all. the influences that can be brought 
to bear upon them to induce them to receive Him. 
Those savages who are supposed to be seeking gos- 
pel light because it appeals to their supposed spirit- 
ual nature exist only in romantic imaginations. It 
is simply curiosity and the outcome of their imita- 
tive faculties. 

In the Spirit of Missions, January, 1889, a mission- 
ary writing from Africa, referring to the indisposi- 
tion of the negro to work, writes: 

" This is not surprising under the circumstances, no effort 
having been previously made, in the part of the country where 
we live, for the education of the heathen. Much cannot be ex- 
pected from parents or children. It is only after fifty years of 
hard labor that we begin to see the natives of Cape Palmas 
hungering for education. Nevertheless, it is, to say the least, 



238 ANTHROPOLOGY FOR THE PEOPLE. 

very trying, and, at times, very discouraging. If we were to 
attempt to keep on simply by the encouragement of what we 
see of mental, moral or spiritual improvement, I think we would 
be strongly inclined to give up. But we try to work by faith." 

In ten years St. Paul and his co-laborers, preach- 
ing to Caucasians, "turned the world up-side down." 

The " hungering for education " exists only in the 
imagination of the enthusiastic writer; he is deceived 
by these savages, every one of whom, if questioned, 
would make him believe that he is both hungering 
and thirsting for knowledge. 

Henry M. Stanley gives some interesting sketches 
of native savage life. As a specimen he says: 

"I saw before me over a hundred beings, of the most de- 
graded, unpresentable type it is possible to conceive. If the 
old chief appeared unprepossessing, how can I paint without 
offence my humbler brothers and sisters who stood around us? 
As I looked at the array of faces, I could only comment to my- 
self, 'Ugly! uglier! ugliest!' As Hooked at their nude and filthy 
bodies and the general indecency of their nakedness, I ejacu- 
lated, ' Fearful !' as the sum total of what I might with pro- 
priety say, and what, indeed, is sufficiently descriptive. And 
what shall J say of the hideous and queer appendages that they 
wore about their waists: the rags of monkey skin and bits 
of gorilla bone, goat-horns, shells — strange tags to stranger 
tackles? — and of the things worn around their necks : brain of 
mice, skin of viper, adder's fork, and blind worm's sting? And 
how strangely they smell, all these queer man-like creatures 
who stand regarding me ! Not silently ; on the contrary, there 
is a loud interchange of comments upon the white man's ap- 
pearance, a manifestation of broad interest to know whence I 
came, whither I am going, and what is my business ; and no 
sooner are the questions asked than they are replied to by such 
as pretend to know. The replies were followed by long-drawn 



CHRISTIANITY AND THE NON-ADAMITE. 239 

ejaculations of ' Men !' And these are men ! Now imagine this. 
"While we whites were loftily disputing among ourselves as to 
whether the beings before us were human, here were these crea- 
tures actually expressing strong doubts as to whether we whites 
were men. A dead silence prevailed for a short time, during 
which all the females dropped their lower jaws far down and 
then cried out again, ' Men!' The lower jaws indeed dropped so 
low that when, in a posture of reflection, they put their hands 
up to their chins, it really looked as if they had done so to lift 
the jaws up to their proper position and to sustain them there. 
And in that position they pondered upon the fact that there 
were men white all over in this queer world." 

Stanley further tells us that during his wonderful 
journey of seven thousand miles across Africa he did 
not meet ivith one individual who had ever heard the 
gospel! 

Sir Samuel Baker says of the most intelligent of 
the chiefs whom he met on the upper Nile: " In this 
naked savage there was not even a superstition upon 
which to found a religious feeling." These creatures 
in their natural state have no more sense of right 
and wrong, no more dread of retribution hereafter, 
no more aspirations for immortality, and no more 
idea of God, than beasts. 

Now, these are not a " degraded people," but what 
they have always been and what God made them, 
and in His providence the gospel had not been sent to 
them, because it was not intended for them and they 
needed it not. They have no knowledge of religion, 
because none was ever revealed to them. Chris- 
tianity has existed in Africa more than eighteen cen- 



240 ANTHROPOLOGY FOR THE PEOPLE. 

turies, but it has had no influence on the negro. God 
did not give them the nature of, nor intend them to 
be equal to, the white races : equality is the fancy of 
fanatics. Nature, as has been said, is a hierarchy and 
not a democracy; "and, as in the physical world, 
there are suns and systems and satellites, so in the 
vital and intellectual there are higher and lower 
races born to command and lead, and others as cer- 
tainly destined to obey and follow. It is not because 
one race has risen under favorable conditions and an- 
other retrograded, or remained stationary, under con- 
ditions of an adverse nature ; but because of aborigi- 
nal differences and capacities which no circumstances 
can efface nor appliances correct. Brotherhood there 
may be, and ought to be, as far as the inherent in- 
stincts of race towards race will permit, and these 
instincts are not to be disregarded with impunity; 
but as to unity, if by unity is meant oneness of 
power and tendency, it is an assertion which all his- 
tory contradicts and present experience must deny." 
The history of the negro is precisely that of the 
brute : always stationary, without power to elevate or 
degrade itself. Not an iota of evidence can be pro- 
duced to show that the negro race has spontaneously 
ever made the least progress or degenerated since 
creation. They have never exhibited the least de- 
sire for anything beyond immediate wants, and care 
for no future better than the present. Their physi- 
cal, mental and moral constitution are stationary and 



CHRISTIANITY AND THE NON-ADAMITE. 241 

unchanged through all the ages of the past, to the 
confusion of both the unity and evolution theories. 

The polygenist theory, then, limits the gospel only 
so far as God in His providence has limited it. When 
He said, " Let us make man in our own image," in 
perfect analogy with His plan of creation, He made a 
superior being, gifted with a nobler nature, and ca- 
pable of reaching intellectual and spiritual heights 
unattainable by the lower orders of human creatures 
He had already created, and which He placed in sub- 
jection to His last and crowning earthly work. But 
most polygenists do not limit the gospel to the 
Adamic race, and think it was intended for all man- 
kind. They think that, as the effect of Christ's re- 
deeming work goes back to Adam, so it may be ex- 
tended to the pre-Adamites. 

Salvation by Christ is doubtless of sufficient power 
to reach all races oh earth and the inhabitants of 
other worlds to an infinite degree; but whether it can 
be scripturally and logically so extended, and was so 
intended, admits of much doubt. Redemption by 
Christ has a retrospective action; that is, it unques- 
tionably extends back to Adam. But why should it 
go back to those who never sinned, because under 
no law? " Sin," says the apostle, " is not imputed 
where there is no law." Holy Scripture seems 
plainly to limit redemption to Adam's lineage, and 
for the reason that pre-Adamites had not the spirit- 
ual nature of Adam, were placed under no covenant, 

16 



242 ANTHROPOLOGY FOR THE PEOPLE. 

had no law and no sin, and consequently needed not 
the atonement of Christ. 

If the negro and other inferior races were never 
in covenant relations with God, they could not pos- 
sibly, so far as we can judge, have true religion, or 
a spiritual nature, or what is called the "faith fac- 
ulty." They have no nature adapted to Christian- 
ity, and, therefore, no matter what appearances of 
piety they may exhibit, can only receive it so far as 
it appeals to their understanding, to their emotional 
nature, their imagination and feelings. Having most 
experience with the negro, we can confidently say 
that the effects of Christianity on him are only 
transitory, and not such as to change his character. 
Religion without the moral sense is necessarily with- 
out morality. The hysterical and emotional sort of 
religion that he practices is not accompanied with 
repentance and the forsaking of sin. It means 
nothing, so far as character is concerned, and no one 
who knows him expects to find him more honest, 
truthful, faithful or virtuous because he is a church- 
member. He is a stranger to anything like a strug- 
gle between the " Spirit and the flesh," and never de- 
clines an opportunity of gratifying his appetites and 
passions. The precepts of the gospel finding no re- 
sponse in his heart, and appealing only to his phys- 
ical and mental nature, it fails to influence his con- 
duct. His religious exercises afford him no enjoyment 
until he is thrown into a state of hysterical ecstasy, 



CHKISTIANITY AND THE NON-ADAMITE. 243 

unrestrained by the presence of white people. The 
most honest and truthful are generally those who 
are not professors of religion. 

The spiritual nature leads to God and immortality, 
duty and responsibility to the great Creator; but the 
negro in his natural state never had such knowledge, 
and has no relish for a purely spiritual religion, but 
only for animal and psychological or mental excite- 
ment or enthusiasm. He has nothing in him above 
the necessities of animal life, and though he has ac- 
quired in slavery a sort of emotional or hysterical 
religion, it cannot be reasonably doubted that if the 
six millions of negroes now in the South were iso- 
lated, in two or three generations not a vestige of 
Christianity would be discovered amongst them. 

The great distinction between men and brutes is 
accountability to God; but in his natural state the 
negro is a stranger to this feeling, and in the United 
States, after so many generations under Christian 
influences, he entertains no fear of retribution in 
the future. When apparently Christianized, as soon 
as freed from the restraining influence of the white 
man, and not having him before him to imitate, he 
at once goes back to his natural feticism, as has 
always been the case when left to himself, and as is 
now seen in the Southern States. Without the feel- 
ing of accountability, no species of humanity can be 
raised above brutes. It exists in every descendant 
of Adam, dormant it may be, but it is part of his na- 



\ • 

244 ANTHROPOLOGY FOR THE PEOPLE. 

ture, imperishable as himself, and ready at any mo- 
ment to awaken and assert its power; and nothing 
can eradicate it. 

The negro is naturally a mild and docile creature — 
of course, there are exceptions — full of superstition, 
and so credulous as to believe anything told him by 
those to whom he looks up. He 'accepts Christian- 
ity, or Mohammedanism, or Mormonism, or any other 
system, as a substitute for his natural feticism orvou- 
dooism. Either meets his wants, which are only an- 
imal and emotional, but when left to himself he 
chooses the lowest type. If the semblance of reli- 
gion appears amongst savages, it is nothing but su- 
perstition. All savages have reason and imagina- 
tion, faculties which evolve childish and stupid ideas 
of some unseen and supernatural power, and which 
produce fear; but to call that religion, in any true 
sense of the word, is preposterous. A similar phe- 
nomenon is witnessed in some of the lower animals, 
particularly dogs, in which some naturalists have ob- 
served evidences of feticism: they certainly have 
been known to show a dread of the supernatural, 
and exhibit signs of fear and uneasiness when con- 
fronted with something strange and inexplicable, 
and at such phenomena as an eclipse or an earth- 
puake. 

Mr. Romanes maintains that feticism is observed 
in animals. Men and animals alike feel an instinc- 
tive sense of danger from their own species and from 



CHRISTIANITY AND THE NON-ADAMITE. 245 

unknown and supernatural sources. Hence they are 
watchful and suspicious, and the human species in- 
stinctively seek to propitiate the invisible and super- 
natural, and hence feticism. 

Feticism by no means involves the idea of immor- 
tality, or a future state. To the negro it is merely 
something that brings "luck." He imagines that a 
rabbit's foot, a stone, a piece of skin, a tooth, or any 
such object his fancy may select, will secure success 
in his undertakings; but in case of failure, he de- 
stroys, or beats, or tramples, or throws away his 
fetich; then, again, if "luck " changes for the better, 
he cherishes it and promises better treatment. 

Creatures with mind and intelligence may have 
some idea of natural religion, without special revela- 
tion; that is, they may have some ideas of super- 
natural things, of a Creator of all things, and may 
have somewhat elevated conceptions of the charac- 
ter of a supreme Creator. Their conceptions of the 
supernatural and of Deity will be low or elevated 
according to their mental capacity; and so we find 
some of the lower races without any religion at all, 
or feticists, and others with higher ideas. But, as 
already intimated, the essence of revealed religion is 
in the fundamental truth of a covenant with God, as 
in that made with Adam and renewed with Noah; 
and this idea of a covenant, a coming together of 
God and man, is the great feature which distinguishes 
revealed from natural religion. This covenanting 



246 ANTHROPOLOGY FOR THE PEOPLE. 

with God elevates the race with which the covenant 
was made far above others, who have only such na- 
tural religion as their capacities may attain. With- 
out a covenant with God there can be no revealed 
religion; and the only race with whom a covenant 
was made is the Adamic. The relations of Adam's 
race to God depend on the covenant; the relations of 
others depend simply on the nature of things. 

The yellow races have somewhat higher ideas of 
religion, but were never natural monotheists. Some 
of the American Indians seem to have had some idea 
of Deity, probably derived from Caucasian sources; 
but those most remote from the ancient civilizations 
of Mexico and Central America (which, I believe, 
were of Hamite origin), as the Fuegians and many 
other tribes, have no religion and no idea of God. 

The question has been asked, " Has the negro a 
soul?" Assuredly he has that principle within him 
which perceives, remembers, reasons and wills, and 
which may exist separate from and survive the body. 
This may be true of all animals; the analogy of na- 
ture favors it, and it is not contradicted by Scripture. 
He has a soul in the sense of mind or intellect; but 
in his natural state he has neither mental nor spirit- 
ual wants — no higher aspirations than a brute, as is 
clearly proved by his history in all the known past. 
As he has no mental wants, in a state of nature, it is. 
plain from this, as well as from the low order of his 
intellect, that he was not designed for mental effort. 



CHRISTIANITY AND THE NON-ADAMITE. 247 

But he was created for a purpose, and has mind 
enough to make him useful as a servant. 

Stupid feticism is no evidence of spirituality and 
is entirely consistent with the brute nature. Chris- 
tianity was given to the Caucasian specially to sup- 
ply his spiritual wants ; but as the negro has no such 
wants, the inference is that Christianity was not in- 
tended for him. Our Creator has furnished a supply 
for all natural wants. The white races instinctively 
and imperatively demand a God, a future state, the 
pardon of sin, and a revelation of God's will, and 
without the supply of these wants cannot be happy; 
to suppose the African has such wants and aspira- 
tions is an absurdity. 

The negro has a soul, but as he was not made sub- 
ject to the Christian dispensation, his future destiny 
will not be determined by its conditions. God has 
not revealed how He will dispose of him at death. 
There is no reason to believe that he will be lost, in 
a theological sense; but, if responsible, he will be 
judged according to his capacities, opportunities and 
conduct. He may be in proximity to the white man 
in the eternal world. Who can say that the faithful 
slave will not there meet his master? Who can say 
that the faithful dog or other animal he loved in this 
life will not be with him in the spirit world? But 
there will be no more equality in the world to come 
than in the present. Good reasons can be adduced 
for believing that the earth, which Scripture teaches 



248 ANTHROPOLOGY FOR THE PEOPLE. 

us will be reformed after the final judgment, will be 
the heaven of the redeemed, the seat of the New Je- 
rusalem, which we are told is to come down from 
heaven; and if so, may we not have the same men 
and animals, in resurrected spiritual bodies, dwell- 
ing upon the " new earth," in which there will be 
no sea, and beneath the "new heavens"? 

The Scriptures make a distinction between soul 
and spirit, and as animals want the spiritual nature, 
the immortal nature that God breathed into Adam, 
they, or the soul that is "in the blood," may perish 
at death. God gave all His creatures a soul, but to 
man alone He gave " the breath of life," and he 
" became a living soul," that is, a soul having life or 
immortality or spirit, which no other creature of 
earth received. In Holy Scripture, " soul " and 
" spirit " are designated by entirely different words 
in the original, and are never used synonymously. 
The " soul " is declared to be in the blood, as when 
it is said, "flesh with the life (soul) thereof is the 
blood"; "the life (soul) of the flesh in the blood"; 
" be sure ye eat not the blood, for the blood is the 
life (soul)." 

In the soul is sensation, instinct, reason, memory, 
love, fear, hate, the capacity to feel pleasure or pain, 
which are common to men and animals. The spirit 
is a higher nature, the likeness of God, the func- 
tions of which are conscience, the capacity to appre- 
hend God and commune with Him, and the con- 



CHRISTIANITY AND THE NON-ADAMITE. 249 

sciousness of reward and retribution in a life to 
come. 

The materialistic evolutionists reduce all mankind 
to the level of brutes; but polygeny excludes from 
the family of Adam and denies the highest man- 
hood only to the lower races. 

It may be asked, why, then, attempt to Christian- 
ize and civilize the inferior races? As a matter of 
opinion, we would say, what all experience proves (and 
their whole organization compels this conviction), that 
it is an idle waste of time, labor, money and human 
life. Tribes of savages apparently accept Christian- 
ity, and, in the judgment of missionaries, are hope- 
ful converts; but when left to themselves, they in- 
evitably, and from the necessity of their nature, go 
back to barbarism, feticism and idolatry. On the 
other hand, it may be safer to extend the gospel to 
them, because, though not descended from Adam, 
they may be made, spiritually, children of Adam, 
just as we who are Japhetites are, spiritually, chil- 
dren of Abraham, though not of his lineage; or it 
may be, that, if sufficiently enlightened, God may 
give them the spiritual nature by a miraculous and 
immediate creation. Spiritual life can no more gen- 
erate itself than natural life. The law " omne vivum 
ex vivo " must prevail in the spiritual as in the ma- 
terial world. Life must come from life. The new 
life or regeneration in the Caucasian, which is the 
work of the Holy Spirit, is spoken of as a creation. 



250 ANTHROPOLOGY FOR THE PEOPLE. 

.It is only on some such ground, doubtful as it may 
be, that a Christian minister, who does not believe 
in their Adamic origin, can consent to administer to 
them the sacraments of the church. But the argu- 
ment for giving them religious instruction and ad- 
mitting them to the church is by no means conclu- 
sive or satisfactory: so that there is good reason to 
think this a profanation of holy things; and assuredly 
neither time nor labor nor money should be expended 
on them if needed for Christianizing Caucasians. By 
all means let charity begin at home. 

Many persons familiar with the negro can relate 
remarkable instances of negro piety; but many who 
know him best will tell you that the most pious they 
ever knew would lie or steal, or violate the seventh 
commandment, if not guilty of all three of these 
sins, to which the negro is particularly inclined. A 
Southern clergyman relates that he had a negro sex- 
ton, intelligent, and esteemed by the whole congre- 
gation and the community at large, as not only a 
good churchman, but honest and truthful, and whom 
he had known to drink the communion wine surrep- 
titiously and lie about it. Negro preachers at the 
South have always been in bad repute. Some old 
planters, when they had a foreman or trusty fellow 
to whom they entrusted their keys, would, if he be- 
came a preacher, deprive him of his trust. At the 
South, nearly all negroes, particularly the females, 
are members of some church. A large proportion 



CHRISTIANITY AND THE NON-ADAMITE. 251 

of the male convicts in the penitentiaries are church- 
members. In 1883 the superintendent of the con- 
vict farm in Georgia stated that out of two hundred 
male convicts forty were preachers or licensed ex- 
horters. A Southern gentleman has furnished me 
with the following statement concerning the male 
convicts employed at one of the phosphate mines in 
South Carolina: 

Number of convicts hired 128 

Number of church-members 50 

Number of preachers 6 

Nearly all of these are young fellows brought up 
under the present system of freedom and free schools, 
the benefits of which they have had. These con- 
victs,, as great a set of scoundrels as were ever herded 
together, have their religious meetings, under guard, 
frequently conducted by one of their own number! 
An ignorant stranger who could witness one of these 
meetings would be shocked at the thought of such 
a number of devout and godly men kept in such cir- 
cumstances, and would probable charge it as another 
horrible sin of the wicked and ungodly people of 
South Carolina! 

The disproportion of colored to white criminals is 
very great. In South Carolina, during the ten years 
ending with 1888, there were four thousand eight 
hundred and sixty-five negroes received in the peni- 
tentiary against three hundred and thirty-two whites, 
as stated by the superintendent of that institution. 



252 ANTHROPOLOGY FOR THE PEOPLE. 

Making allowance for the excessive negro population, 
this shows more than ten times as many negro as 
white criminals. It is a suggestive fact that the ne- 
gro criminals in New York are greatly in excess over 
those in South Carolina. The census of 1880 shows 
the negro population of New York to be sixty-five 
thousand one hundred and four. Out of this popu- 
lation, there were five hundred and five in prisons, 
exclusive of the inmates of reformatories. By the 
same census, the negro population of South Carolina 
is six hundred and four thousand three hundred and 
thirty-two, and the total number of negroes in prison 
was five hundred and eighty-six — but little in excess 
over those in New York. From this it appears that 
the negro population of New York, after more than 
three-quarters of a century of freedom, with all their 
religious and educational advantages, and with all 
the restraining and elevating influences of the white 
population, is ten times worse than the negro popu- 
lation of South Carolina! It may be mentioned that 
there are no " reformatories " in South Carolina, as 
in New York. 

The last census shows that with increased intelli- 
gence comes a great increase of crime in the black 
element. To every million whites there are four 
hundred and sixty convicts, whilst to every million 
negroes there are two thousand. Massachusetts has 
six times more colored convicts, in proportion to 
population, than Mississippi, and three times as 



CHRISTIANITY AND THE NON-ADAMITE. 253 

many as South Carolina; whilst New York has four- 
teen times as many as Mississippi, and seven times 
as many as South Carolina. With increased moral 
and educational opportunities, the decline in morals 
is more rapid. This is further evidence that the ne- 
gro has no receptivity for Christian morals. As his 
intelligence increases, his morality retrogrades, as is 
always the case when education is divorced from re- 
ligion. Intelligence, we know, may exist without 
morality or spirituality; in other words, there is no 
moral element in intellect. The lowest morals may 
he found in connection with the highest intellect. 
It may he that another cause of the greater crime 
amongst negroes at the North is that they have a 
larger proportion of white "blood than at the South. 
The statements made by missionaries, preachers, 
teachers and others about the success of their work 
in Christianizing the negroes are, as already inti- 
mated, deceptive and only apparently true. They 
are founded on total ignorance of the people with 
whom they are dealing, and should be received with 
much allowance. The negroes catch up pious ex- 
pressions and repeat them very devoutly, and these 
are supposed to be evidences of deep piety; and 
when questioned about religious matters they are 
sure to answer as they think will please the ques- 
tioner. It is supposed, too, that the excitement wit- 
nessed in their public worship is the outward expres- 
sion of an earnest, devout, spiritual nature; but it 



254 ANTHROPOLOGY FOE, THE PEOPLE. 

is only enjoyable animal excitement. They use the 
language of sincerity and devotion which Christians 
use, and without intentional hypocrisy. The only 
religious exercises they enjoy are more like the or- 
gies of heathendom than Christian worship; so much 
so that the police ■ are often obliged, in the cities, to 
interfere to prevent them from being intolerable 
nuisances. In Virginia the negroes are, on the 
whole, perhaps more intelligent than those of any 
other Southern State; but just at hand is the South- 
ern Churchman of February 21, 1889, published in 
Richmond, from which the following is clipped: 

" Our Baptist brother, Rev. Patrick Henry Fontaine, tells 
the Religious Herald how the colored people are doing in his 
part of Virginia: 'They are not doing well. Their religious 
meetings are like dancing parties. In my immediate region 
they have very good preachers — men who were educated at 
Dr. Corey's school in Richmond — but they seem to have no 
power to hold back their people from frightful excesses. Much 
of their religious service is like a wild heathen dance.' " 

Really their worship is nothing more than feti- 
cism, directed to an invisible being, whom they sub- 
stitute for their visible and material fetich, and whom 
they look upon simply as a great man. 

The present Episcopal Bishop of Kentucky, in the 
Century Magazine of June, 1885, says: 

" Twenty years of the separate life of those churches of the 
black man have made plain the inevitable tendency. They 
have colleges and newspapers, missionary societies, and mam- 
moth meeting-houses; they have baptized multitudes, and 
they maintain an unbroken revival ; and yet, confessedly, the 



CHRISTIANITY AND THE NON-ADAMITE. ZOO 

end of the commandment, the morality, the godlikeness, which 
all religion is given to attain, is farther away than at the be- 
ginning. Their religion is a superstition, their sacraments are 
fetiches, their worship is a wild frenzy, and their morality a 
shame." 

It may be remarked that the negroes of Kentucky 
are more under white influences than in States far- 
ther South, where they are much more numerous. 

At a Congress of the Episcopal Church, held at 
Richmond, Va., October, 1882, a clergyman, the Rev. 
J. L. Tucker, D. D., of Jackson, Miss., read a paper, 
which has been quoted in the last edition of the 
Encyclopaedia Britannica. The subject under discus- 
sion was the " Relation of the Church to the Col- 
ored Race." The following is an extract from Dr. 
Tucker's paper: 

" They will make excuses for each other, deny for each other, 
steal for each other, lie for each other, not only in great things, 
but in all manner of small things, lie gratuitously and use- 
lessly from the first mere instinctive answer to a question; 
and mingled with all this lying and stealing will be all manner 
of pious protestations, calls upon God to witness declarations 
that they believe in and love and serve and obey the Lord, 
which will always be sincere ; and this is the amazing part of 
it. It is the sincerity in hypocrisy which misleads so many of 
those who do not know the race experimentally into supposing 
them to be poor and ignorant indeed, but humble-minded, hon- 
est-hearted Christians. In the midst of prayer they will steal 
from each other, as I have seen them do myself. On the way 
home from prayer-meeting they will rob any hen-roost that is 
conveniently in the way; and this (the amazing part of it) 
without any sense of sin, without any perception even of an 
incongruity. I have known a negro preacher guilty of incest, 



256 ANTHROPOLOGY FOR THE PEOPLE. 

another who was an habitual thief, a third with two wives (be- 
ing married to neither), a fourth who was a constant and most 
audacious liar, and yet who were earnest and successful preach- 
ers. I can give names, dates and witnesses for these or twenty 
more similar cases, and the Southern men here can give any 
required number more, Yet these four men of whom I speak 
were not conscious of hypocrisy. Their known awful lives did 
not discredit them or their teaching in the sight of their own 
race. They did not realize that they were living in desperate 
sin against God, while pretending to worship Him — really wor- 
shiping Him with their lips. All over the South they are living 
openly in these and similar sins, and do not know and cannot 
be made to perceive that they are sins." 

A Southern gentleman, a college professor and 
prominent as a scientist, informed me that in a cer- 
tain locality with which he was familiar, the negroes 
had church officers whom they called bishops, and a 
qualification of a bishop was that he must have thir- 
teen wives. A preacher on his place desired to be 
made a bishop, but had not then quite the required 
number. They have been taught better, and know 
better, but will not do better. 

At this date (July, 1889) a negro is creating great 
excitement in Liberty county, Ga., preaching to his 
deluded followers that he is Christ. He preaches, it 
seems, the importance of human sacrifices; and it 
has just been discovered that a negro child has been 
sacrificed to this pretended prophet. When discov- 
ered the infant's throat was cut and its ears missing. 
The preacher appears before his audience almost 
perfectly nude when he preaches. He persuades 
these poor creatures that certain individuals are pos- 



CHRISTIANITY AND THE NON-ADAMITE. 257 

sessed with devils, which must be beaten out of them. 
On one occasion he saw a large woman standing near 
him when he was preaching, and, suddenly stopping, 
he cried out, " She has devils in her; pound them 
out!" "A dozen men seized her, threw her on a 
rough table, and began to beat her with clubs. Her 
jaw was broken and her body badly bruised before 
the evil demons were persuaded to leave her." 

The next day he saw devils in a negro, described 
as sober and industrious, who had gone to the meet- 
ing from curiosity. The Savannah papers say: "He 
resisted when the disciples set on him, and he was 
beaten almost into insensibility. He received seri- 
ous internal injuries, and will probably die." This 
is the fruit of a quarter of a century's freedom and 
free schools among a people who were formerly as 
orderly and contented and received as sound reli- 
gious instruction as any class of laborers in any 
community. The white people have been obliged to 
call on the civil authorities to arrest this savage 
frenzy and to restore peace and order. The news- 
papers (August, 1889) report the following from Ala- 
bama: 

"The most remarkable religious craze has seized the negroes 
near Bessemer, and the country between that place and Bir- 
mingham. For some time an old negro, named Jackson, has 
been proclaiming himself as Daniel, the prophet, and doing all 
kinds of singular, wild and queer things. The darkies in this 
section are ignorant and superstitious, and Jackson's actions, 
and the great powers with which he claimed to have been in- 
17 



258 ANTHROPOLOGY FOR THE PEOPLE. 

vested, awed the simple-minded negroes. On Saturday last he 
persuaded three young negro men that they were the repre- 
sentatives of Shadrach, Meshach and Abednego, who entered 
the fiery furnace of Nebuchadnezzar of old. He claimed that 
the furnace where iron is melted and cast into all kinds of 
forms was the furnace of Nebuchadnezzar, and that they could 
enter without even smelling of the fire. The three negroes, 
under the influence of their new prophet, deliberately entered 
the gate of the cupola of the furnace and rushed into the white 
heat of the melting iron. When they failed to come out, Jack- 
son, the prophet, proclaimed that he saw them rising in the air 
with the smoke of the furnace, attended by angels, and said 
that they would revisit earth next Sunday. The negroes pro- 
pose to meet at the church and pray while waiting the descent 
of the three children of Israel. The mother of one of them said, 
when asked about the matter : ' I feel jes' as sho my boy is in 
heben as if I don been dar and see him.'" 

The white man worships from a sense of duty to 
and dependence on his Creator, whom he desires to 
please and secure happiness in the life everlasting. 
The negro worships as a sort of pleasurable excite- 
ment; he has no sense of sin, and no fears of retri- 
bution hereafter. The white man feels the necessity 
of repentance and pardon for his sins; but the negro 
has no conscience to give him any trouble on that 
account. 

Missionaries may be honest, and generally are; 
but thinking the races amongst whom they labor 
have the same nature, the same mental and moral 
character with themselves, they are easily imposed 
on and deceived. Sometimes their statements are 
so extravagant as to lay them open to the suspicion 



CHRISTIANITY AND THE NON-ADAMITE. 259 

of willful misrepresentation. Expressions are put 
in the mouths of negroes of sentiments and feelings 
they never experienced, or which are to them with*, 
out meaning, being mere parrot utterances. As an 
example, and not an extravagant one, take this, se- 
lected at random, from a religious paper published 
in Philadelphia, purporting to give the experience of 
one of these workers amongst the negroes in one of 
the Southern States: 

" Once when passing a very small, lowly cabin, I was driven 
to take shelter from a severe shower. Here lived on an acre of 
land a widow with five little girls. They crowded round my 
knees, asking me to sing, and to tell them what I told the boys 
and girls at the church. I sang ' Jesus, my Saviour, from Beth- 
lehem came,' and then tried to tell them something of our dear 
Lord. In asking them to come to the church, two said they 
had been, but the other three had nothing to wear (their mo- 
ther getting but forty cents a day for any kind of work, usu- 
ally in the field), and the little ones began to cry because they 
could not come and hear the story of ' Jesus and His love.' 

"At another time I went to speak at a freedman's church, 
to establish a Sabbath-school. I saw a very ragged girl com- 
ing to the well for water, and went to speak to her, for they 
told me at the house she was very worthy. At first she timidly 
shrank from me, but kind words reassured her, and she told 
me her father had been long sick and her mother was feeble. 
Seeing that, although clean, she was very ragged, I looked 
rather searchingly at her, that I might remember her size. 
She covered her face with her hands and cried, saying that she 
could not help being poor, for her parents were sick. I told 
her I was looking at her in order to remember her size, that I 
might try to help her, and encouraged her by telling her I had 
heard that she was a good girl, and promising her brighter 
days." 



260 ANTHROPOLOGY FOR THE PEOPLE. 

It may be safely asserted that this " experience," 
if not a sheer fabrication, is so highly colored as to 
amount to that. No intelligent Southern man would 
believe a word of it. Of course, people ignorant of 
the negro believe such nonsense; but if such senti- 
ments were ever expressed, as represented, they were 
put beforehand in the mouths of those who had no 
apprehension of their meaning; they are unnatural 
to the negro, against all experience, and incredible. 

It may be said here, as a plain inference, that if 
negroes are admitted into the church at all, to make 
them office-holders over white people would be de- 
grading and sacrilegious folly — just as putting them 
on an equality in the state is debasing to the Cauca- 
sian, insulting to his manhood, a brutal burlesque on 
government, and a horrid and dangerous excrescence 
on the body politic. The Christian church has ex- 
isted for more than eighteen hundred years, and in 
all that time the negro has never become a law- 
maker for his white brethren, until the present day 
of bold and aggressive infidelity. The negroes, ex- 
cept those ambitious of social equality (and they are 
wise enough to perceive that equality in the church 
is a long stride towards social equality), do not desire 
association with the whites in worship, nor in the 
deliberative bodies of the church, unless they can 
control them; and to control would be to barbarize. 
They care nothing for the religion of the white Chris- 
tian in itself, or for its excellence, which they arc 
unable to appreciate; and their invincible ignorance 



CHRISTIANITY AND THE NON-ADAMITE. 2G1 

and stupidity is apparent from the fact that in Hayti, 
where they have been so long free and in contact 
with civilization and religion, they have rejected the 
white Christ and insisted on having a negro as their 
Saviour; and this the Romish bishops have assented 
to, in order to conciliate and retain their influence 
over them! 

An important question may be asked concerning 
the spiritual status of the mongrel varieties. If the 
negro, by virtue of his creation, is outside the cove- 
nant of grace, what about the mulatto or mixed 
breeds? They are an unnatural and abnormal crea- 
tion. The union from which they result is unnatural 
and vicious, and one into which the element of love 
cannot enter. The law of God is, that like should 
produce like; but the generation of the mulatto, 
"veneris monumenta nefandx," is a violation of the 
Divine provision, and the production is a monstrosity 
in nature, stamped with a curse, as is evident from 
their feeble physical and moral organization. Man, 
like all animals, was commanded to produce after 
his "kind," and his "kind" was created in God's 
"image" and after "His likeness"; but the mulatto 
is not of his " kind," and, therefore, cannot be in the 
Divine image and likeness, but only a higher order 
of animal. The moral inferiority of the offspring of 
the white and black to either parent is prima facie 
evidence of their want of the spiritual nature, or the 
religious sentiment; they certainly do not exhibit it 
in a greater degree than the negro. Really they are 



262 ANTHROPOLOGY FOR THE PEOPLE. 

morally inferior to the negro, as will elsewhere ap- 
pear. As a physiological fact, the offspring of men, 
as well as of animals, partake of the peculiar charac- 
teristics, or nature, common to both parents. This 
is a truth that will not be denied. The life germ, 
with all its peculiarities, comes from both. Life in 
both produces life, mind in both produces mind, and 
spirit in both produces spirit. A peculiarity of the 
Caucasian is his spiritual nature, derived from Adam, 
corrupted and degraded by sin. Beyond all question, 
Adam was gifted with a third nature, the spiritual, 
which was superinduced on the physical and mental 
nature or soul possessed by other species existing 
when he was created. The other races are without 
this spiritual nature, and in the case of their offspring, 
by union with the white race, only one parent hav- 
ing it, the offspring must be without it. It must be 
derived from both, as parentage is necessarily dual. 
The image of God, in which Adam was created, being 
only in the white man, cannot be reproduced by union 
with the lower races. Hence, the mulatto must be 
assigned to the spiritual status of the negro. 

If the soul is derived from the parents, according 
to the theory of " traducianism," the above argument 
is valid. Theologians generally accept the theory of 
" creationism " : that the soul, or rather the spirit, is 
specially created for each individual body. If God 
created directly the spiritual nature He gave Adam, 
for one parent and not for another, is it probable He 
would create it for their offspring conceived in sin 



CHRISTIANITY AND THE NON-ADAMITE. 263 

and shame? If " creationism " is true, God may, 
when the tainted blood is nearly run out, create spirit 
for the offspring that is nearly pure. 

The views above expressed will be fiercely assailed 
by the great body of religious fanatics, who honestly 
adhere to the historical, or traditional, faith in which 
they have lived — namely, that the negro is an Adam- 
ite brother — with all the absurdities and calamitous 
results that have grown out of it. They will also be 
vehemently disputed by teachers and missionaries, 
whose occupation would be gone if such opinions 
prevailed. Begging money at the North for schools 
and missions has been to some Southern men and 
women a very profitable business, and they will not 
willingly leave that field of labor. Another class of 
opponents, equally unprincipled, will be the politi- 
cians and office-seekers who want the negro vote. 
All who are making money out of the negro will join 
with the above in denunciation and abuse of such 
opinions, and in lauding the virtues and capacities 
of the black race. To these may be added the evo- 
lutionists, who think the negro will, in the course of 
time, develop into the highest human type. All these 
combined will make a strong opposition, and will 
long support their fanaticism, folly and sin; but in 
the end truth must prevail. 

The great question which must shape all our opin- 
ions of the inferior races is the one which relates to 
their origin. If not Adamites, no matter what men- 
tal development they may attain, and no matter what 



264 ANTHROPOLOGY FOR THE PEOPLE. 

evidences of conscience, or spirituality, they may 
exhibit, they are not men by virtue of that triune 
nature in which Adam was created. They do not 
possess the pre-eminent principle which made Adam 
the crowning work on earth of the Almighty's hand, 
and made him the monarch of this world. Notwith- 
standing his sin and fall, his children have main- 
tained their God-given pre-eminence and their do- 
minion over all inferior creatures. That superiority 
they are bound to maintain in duty to themselves 
and to their Creator. To consent to a union of races, 
or equality in state, or in church, or in social life, is 
the betrayal of their own race and treason against 
their God. What God hath put asunder, let no man 
join together. 

It is the image of God, or the spiritual nature, that 
makes man a man, and man cannot, by his sinful 
act, make God's image in any other creature but the 
children of Adam. This spiritual nature is different 
from mind or intellect, and the difference is not of 
degree, but of kind. Adamites may be degraded to 
the level of beasts, but still they are men with high 
capacities and possibilities. No animal, and none of 
the human race not created in the image of God, can 
possibly become a man unless by a miracle. To re- 
peat : it is the spiritual nature that differentiates man 
from the beast, and the non-Adamites are as destitute 
of this nature as a dead man is of life. The spirit- 
ual and the non-spiritual can no more generate spirit 
than the living and the non-living can generate life. 



CHAPTER XV. 

IMPORTANCE OF CORRECT VIEWS OF ANTHRO- 
POLOGY. 

The Negro and his Relations to the "White Race. — Evils 
op Miscegenation. — Inferiority of Mongrels. — The Ne- 
gro in the Southern States. — Negroes not Adapted to 
the Social and Civil Laws op the Whit/e Man. 

TO the people of the United States, and to all 
white people living in proximity to yellow or 
black races, correct views in regard to the various 
types of men are of great practical importance. 
These States are so bound together that prosperity 
or calamity in one extends to the whole. The peo- 
ple of each State know best their wants and neces- 
sities, and the others are interested in the accom- 
plishment of measures to promote the general wel- 
fare of each. In the Southern States the highest 
and lowest races, the Caucasian and the negro, are 
living on the same soil and on an equal civil footing. 
This is true of the Northern States and of other coun- 
tries also; but the small number of negroes in them 
excites less interest. All that is here said about the 
black applies also to the yellow races. 

If the negro is really an Adamite, and the only 
differences of races are such as have naturally re- 
sulted from environment, then the negro is " a man 

[265] 



266 ANTHROPOLOGY FOR THE PEOPLE. 

and brother," of the same original capacities and 
functions, and the same mental, moral and physical 
structure, entitled to the same rights, and with the 
same duties and responsibilities, and capable of the 
same advancement. He is embraced in the " broth- 
erhood of man," and entitled to all the claims of kin- 
ship. To use a paradoxical phrase, he is a white man 
with a black skin, but degraded by circumstances to 
the lowest grade of humanity. 

If evolution is true, the races are in the same re- 
lative position as on the unity theory: their genetic 
relations under both theories are the same. In the 
one case the negro is a degraded white man; in the 
other he is only in a lower state of development. On 
both theories, all races have a common origin, the 
difference being solely in culture and stage of devel- 
opment, and not in consanguinity. In both cases 
there is but one species of man, and the law of a 
common brotherhood, with all it implies, must pre- 
vail. The monogenist supposes that four-fifths of the 
human race have degenerated, and the evolutionist 
supposes that one-fifth has pressed forward and out- 
stripped the balance in the evolutionary process; but 
on both theories all races are of " one blood." More- 
over, the Christian monogenist, who accepts the 
dogma of the Adamic origin of all races, is con- 
fronted with the fact that the great majority of 
mankind, instead of advancing, have actually retro- 
graded, which is inconsistent with his theory. On 



IMPORTANCE OF CORRECT VIEWS. 267 

both theories the lower races are capable of being 
raised to the level of the most highly cultivated and 
civilized Caucasian. On both theories the best way 
to elevate the inferior would be by miscegenation 
with the superior race. The only question to be 
considered would be, whether it would be better to 
commingle at once or await the improvement or de- 
velopment of the lower races. The effect of imme- 
diate union would, of course, be the immediate de- 
gradation of the white race for the supposed eleva- 
tion of the black and yellow; but on these theories 
the resulting mongrel race would advance to the 
highest degree of human progress. Would it not 
be the duty of the Caucasian to submit to temporary 
degradation in order to elevate the inferior brother? 
Should not the law of love and self-sacrifice here pre- 
vail? 

But if the polygenic or plurality theory is true, 
then the relations of races must be very different. 
In this case the races of mankind are not of the 
same origin, nor of "one blood," and it is plainly 
God's will that they should be kept separate and 
distinct. To preserve blood purity is a paramount 
duty, and the corollary of universal brotherhood is 
brutalizing and detestable; but nothing in it should 
prevent kind feelings towards the inferior, and a de- 
sire to promote the general welfare of all. 

It has been seriously proposed to solve the race 
question at the South by miscegenation. The South- 



268 ANTHROPOLOGY FOE, THE PEOPLE. 

ern people naturally regard this advice not only as 
silly, impertinent and offensive to every sentiment 
of elevated manhood, but as doing violence to' God's 
order of things, and to the implied command to keep 
separate what He has made different. They know 
that an enemy who wishes their utter ruin could not 
devise a more certain scheme to accomplish that re- 
sult, for it would be to inoculate their blood with 
a loathsome and fatal poison. This proposition is 
made on the assumption of the natural equality of 
races, and in ignorance or disregard of the univer- 
sally-admitted fact that all such commingling of 
blood has resulted in the degradation of the superior 
without elevating the inferior. Whilst this is unde- 
niably true, it is also true that the union of different 
branches of the same race, as the Roman and Sa- 
bines, the Celts and Teutons, Norman and Saxon, 
has improved the stock and produced the highest 
Caucasian type. It is an admitted physiological fact 
that the offspring of equal mixed races is superior 
to either of the pure stock. But the curse of the 
Almighty plainly rests on the offspring of the white 
with the yellow and black races. The result of mis- 
cegenation at the South would be the production 
of a more wretched population than the mongrel 
races of South America and Mexico; for in those 
countries the admixture is, for the most part, of 
white people with Indians and aboriginal Mexicans, 
races superior to the negro. In the Southern States 



IMPORTANCE OF CORRECT VIEWS. 269 

it would be the union of the superior race with the 
iowest human type, and, of course, with more ca- 
lamitous results, the production of a mixed breed, 
physically and morally inferior to the lower of the 
two primitive stocks, notoriously sensual, treacher- 
ous and brutal, and upon whom the law of hybrid- 
ity would in due time execute its decree of excision. 
The suggestion of such a union could originate only 
in blind and stupid fanaticism; but the good sense 
and instincts of the white race will prevent this dire 
consummation. This would be escaped if the world 
was governed by reason and common sense. No 
farmer would degrade a fine stock of cattle by mix- 
ing with it any of the scrub breed; but where hu- 
man beings are concerned, fanaticism disregards 
racial distinctions. It was to preserve blood purity 
that instincts against admixture and racial antipa- 
thies were implanted in all human beings. Only 
men who give way to brutal passions cohabit with 
negresses, and nothing can be more shocking to a 
true woman, or more repulsive to her instincts, than 
the suggestion of marriage to a negro, Mongolian or 
Indian. Emerson says: " Let a man plant himself 
on his instincts and the world will lome round to 
him." If the instincts of the Caucasian do not lead 
him to believe that the negro is an inferior and dif- 
ferent creature from himself, no faith can be placed 
on this disposition implanted in the soul. The negro 
instinctively feels the superiority of the white man, 



270 ANTHROPOLOGY FOR THE PEOPLE. 

and yields a ready submission, just as animals recog- 
nize human superiority; and the supposition that 
he has the same or similar aspirations and ambitions 
is contradicted by his whole. history. The negress, 
in her native wilds in Africa, feels instinctively the 
superiority of the white man, and, if some travelers 
are to be believed, shrinking from an unnatural con- 
nection, flies at his approach. These instincts can- 
not be disregarded: they are intuitive truths or facts 
of consciousness, and as reliable as the tests of ex- 
perience. Consciousness convinces men of truth 
sometimes when their intellectual convictions lead 
in a different direction. The world at large has an 
intellectual conviction that the negro is a degraded 
white man; but consciousness and instinct impel 
the white races to refuse intimate association with 
him: they will not allow their children to go to 
school with negro children. Their instincts are 
better than their reason, and compel the repudia- 
tion of the false dogma of equality and brotherhood. 
Consciousness, which comes from God and is the 
foundation of our knowledge, and the antipathy of 
races which flows from it, prevent the intermingling 
of the superior with the inferior races, and tend to 
secure their separation as God intended. 

Perhaps a majority of Europeans and of people 
of the Northern States, ignorant as they are of the 
nature and character of the negro, and perverted 
in mind and conscience by fanaticism, honestly be- 



IMPORTANCE OF CORRECT VIEWS. 271 

lieve that the commingling of races would be the 
best policy in the Southern States. Many of them 
rejoice over reported intermarriages. A prominent 
negro, or rather mulatto, a few years ago, married a 
white woman, and the Independent, an influential 
Northern paper, thus expresses its satisfaction: 

" We shall be pleasantly surprised if the newspapers edited 
by colored men do not treat somewhat coldly Mr. Douglass' 
marriage. They ought to welcome it heartily. It is one of the 
best things that could happen for the race in America. A man 
whose color is marked, a man of culture and ability, and one 
of the first of his race to achieve social standing in the very 
capital of his country, where he is known and honored, has 
taken to wife a worthy white woman. It is miscegenation in 
"Washington. It is an example which will be followed, and 
which must be followed before the prejudice against color will 
die out, as it has died out in some countries. Decency of mor- 
als requires honest, sanctified wedlock to take the place of 
thousands of illegitimate unions. We are heartily glad that 
such an event has taken place, and the colored people of the 
country — certainly those who have also white blood in their 
veins — should, for their mothers' sake and their daughters' 
sake, be far-sighted enough to see the meaning and drift." 

It is pleasant to notice the comments on the above 
by another Northern paper, the Interior, showing 
that some are still influenced by a regard for de- 
cency, reason and common sense: 

" This strikes us as morbid sentimentalism. The law of God 
requires sanctified wedlock, but the existence of a greater is 
no justification of a lesser evil. The policy of righteousness is 
not to substitute one evil for another, but to eradicate both. 
To level down a splendid race in order to destroy race preju- 
dice is to burn a barn to destroy a rat — or that which is erro- 



272 ANTHROPOLOGY FOR THE PEOPLE. 

neously supposed to be a rat. Race prejudice is good: we wish 
there were enough of it to entirely prevent the commingling of 
the blood of the higher with that of the lower races of men. 
The meaning of miscegenation is a downward drift — a fact so 
obvious that it scarcely needs arguing — and race prejudice is 
founded, and well founded, on that fact. The negro race is a 
weak race everywhere, and has been such in all its known 
history — its sad aptitude, in all time, being for servility and 
slavery. The Arabs prey upon them to-day as if they were so 
many black sheep ; and their only defence is in distant Eng- 
land and America. They could not maintain a traffic in slaves 
of any other people. Suppose it were tried upon the American 
Indians ! We say that it is a cruel wrong to his posterity for a 
white person to marry a negro — and it would be a wrong no 
less if there were no social distinctions ; and it is almost as 
great a wrong to his or her posterity for a negro to marry 
a white person. The mixed race is not equal to either of the 
originals — they are weaker than the weaker of the two. A 
thorough commingling of the blood of the two races in Amer- 
ica would take us as a nation from a place among the highest 
of a splendid race, and set us low among the lowest. Shall we, 
as a people, have less regard for the physical symmetry and 
beauty and stamina, the intellectual vigor, courage, energy and 
keenness of our posterity — less regard for them than we have 
for the excellence of our horses? The negroes are an inferior 
race, but it does not follow that because they are weak the 
strong have any right to oppress or to wrong them. They are 
human beings, entitled to all human rights; and manly magna- 
nimity will concede them their human rights all the more be- 
cause they are weak. The white race in this country are bound 
in honor to do all they can for the elevation and happiness of 
the colored race; but they are even more prof oundly bound in 
duty and in honor to transmit pure Caucasian blood to their 
own posterity. No greater wrong would be possible for us to 
do to those who are to come after us in America than to put 
them at a natural and an irreparable disadvantage to the 
white nations of Europe. We must be impartially just and 



IMPORTANCE OF CORRECT VIEWS. 273 

kind to all races of men, do them good and do them no harm ; 
and this not only to all now living, but to those who are to live 
after us. The colored race is fitted for, and can live in and 
thoroughly enjoy, torrid climates, that are not only inimical, 
but fatal, to white people. Deprive them of their pure tropical 
blood, and they are not fitted either for the cold which we en- 
joy nor for the heat which they enjoy. Every reasonable con- 
sideration is against the position of the Independent on this 
subject." 

These are wise and truthful words, and merit 
thoughtful consideration. 

Prof. Winchell replies forcibly and indignantly to 
the advocates of miscegenation, and says : " The 
policy is not more shocking to our higher senti- 
ments, nor more opposed to the native instincts of 
the human being, than it is destructive to the wel- 
fare of the nation and of humanity." In criticis- 
ing Canon Rawlinson's impertinent advice on this 
subject, published in the Princeton Review, Novem- 
ber, 1878, he says: 

"The reader of Canon Rawlinson's article cannot but re- 
mark the inaptness of the examples cited of the harmless, or 
even beneficial, results of amalgamation. They are not ex- 
amples of race mixture, but only of different family stocks of 
the white race. The commergence of the white and the black 
races in America might promote the advance of the black race 
by annihilating it ; but what of the interests of the white race, 
and the civilization which it alone has created? The policy 
would set back humanity, so far as America is concerned, to 
the position which it occupied before Adam — before the long 
struggle of contending forces had eliminated a race capable of 
science and philosophy, and evolved a civilization to which no 
other race ever aspired." 
18 



274 ANTHROPOLOGY FOR THE PEOPLE. 

Prof. Winchell then exhibits a table made by Mr. 
Sandiford B. Hunt, published in the Anthropological 
Review in 1869, showing the comparative weights of 
brains in the whites, pure negroes, and the mixed 
breed. The average weight of the brain of the white 
man is given as fourteen hundred and twenty-four 
grammes, and that of the pure negro at thirteen hun- 
dred and thirty-one grammes. A singular thing about 
this table is that the weight of the brain of the mulatto, 
or half-breed, is greater than that of the negro, being 
thirteen hundred and thirty-four grammes; and as 
the white blood increases above the half, the weight 
of brain approximates that of the white man, the 
weight of brain of those having three parts white 
being thirteen hundred and ninety grammes ; but as 
the white blood decreases below one-half, the weight 
of brain decreases, and is less than that of the pure 
negro; those of one-fourth white weighing thirteen 
hundred and nineteen grammes and those of one- 
sixteenth white blood weighing only twelve hundred 
and eighty grammes. " This leads us to believe," 
says Topinard, a monogenist, " that the mixed breeds 
assimilate the bad more readily than the good." 

The consensus of competent testimony to the truth 
that miscegenation tends to sterility and extirpation 
is general and cannot be reasonably doubted. Scro- 
fula and consumption are the most common diseases 
by which nature avenges her broken laws. Old ne- 
groes are common enough, but an old mulatto, or 



IMPORTANCE OF CORRECT VIEWS. 275 

one with white blood, is rarely seen. I have had 
extensive observation and cannot recall to mind that 
I have ever seen an instance of great old age in one 
of the latter class. On this point Dr. Wiiichell cites 
the testimony of a Boston gentleman, Dr. Kneeland, 
from Proceedings of American Association, 1855, as 
follows : 

" A recent opportunity of witnessing the landing of a large 
colored picnic party afforded the most striking proof of the in- 
feriority and tendency to disease in the mulatto race, even with 
the assistance of the pure blood of the black and the white races. 
Here were both sexes — all ages, from the infant in arms to the 
aged — and all hues, from the darkest black to a color approach- 
ing white. There was no old mulatto, though there were several 
old negroes and many fine-looking mulattoes of both sexes, evi- 
dently the first offspring from the pure races. Then came the 
youths and children, removed one generation farther from the 
original stocks ; and here could be read the sad truth at a 
glance. While the little blacks were agile and healthy looking, 
the little mulattoes, youths and young ladies, were sickly, 
feeble, thin, with frightful scars and skin diseases, and scrofula 
stamped on every feature and every visible part of the body. 
Here was hybridity of the human races, under the most favor- 
able circumstances of worldly condition and social position ; 
and yet it would have been difficult, and I believe impossible, 
to have selected from the abodes of crime and poverty more 
diseased and debilitated individuals than were presented by 
this accidental assemblage of the victims of a broken law of 
nature." 

Similar testimony to any extent may be obtained 
to satisfy the most incredulous that a curse rests on 
such admixture of races. In places where these evil 
effects are not so palpable, it is because of the admis- 



276 ANTHROPOLOGY FOR THE PEOPLE. 

sion of fresh blood, which delays the fatal decay. 
Such considerations as these and the natural antipa- 
thy of races should be sufficient to prevent this de- 
testable crime. This antipathy, which unquestion- 
ably exists, is one of God's laws to preserve purity of 
blood. The repugnance on the part of the white 
man arises from a consciousness of his superiority. 
The negro is conscious of his inferiority, and does 
not naturally feel any racial antipathy towards the 
white man, as he does to the yellow races; but in- 
stinctively shrinks from familiar intercourse with his 
superior, and naturally yields the submission which 
the domestic animal accords to man. In both it is 
an innate testimony to the truth of diversity' of races, 
and in its origin and nature is entirely different from 
the unfriendly or hostile feeling that springs up be- 
tween nations, parties or communities of equal races 
on account of differences in religion, politics, man- 
ners, customs or institutions. Culture modifies these 
latter dislikes; but the more advanced the refinement 
and civilization of the white man, the more repulsive 
to him is association or blood union with the negro, 
except in a few instances of foolish fanatics, igno- 
rant of the distinctions of races. A white man who 
puts himself on an equality with the negro is neces- 
sarily of a coarse nature, or blinded by fanaticism, 
or his natural instincts are blunted by the prejudices 
of education. The negro's anatomy is a palpable 
evidence of his coarse animal nature, which is repul- 



IMPORTANCE OF CORRECT VIEWS. 277 

sive to refinement; but if one has been educated in 
the belief of the unity and equality of races, it is 
hard, even for the cultured, to overcome what has 
become a sort of second nature; and particularly is 
this the case, when all through life the sympathies 
have been excited by the imaginary wrongs and suf- 
ferings of oppressed brethren. 

Dr. Nott long ago noticed the fact " that rnulat- 
toes are the shortest lived of any class of the human 
family," and accounted for exceptional cases of lon- 
gevity amongst some on the Gulf coast, on the ground 
that the whites with whom they intermingled were 
of the dark peoples of Southern Europe, who were of 
Berber origin, but not negroes; and he argues that 
proximate races mingle more favorably than more 
widely separated races. The evidence is overwhelm- 
ing and generally admitted that miscegenation would 
be the destruction of both races. 

As miscegenation cannot be accepted by the South- 
ern people, some other solution of the race question 
must be sought. It is unfortunately true that there are 
tendencies at work, and signs of the breaking down 
of racial barriers. The negroes and their friends are 
beginning boldly to claim social equality. Their 
education, as it is called, and the endeavors of reli- 
gious fanatics to bring them into the church on a 
perfect equality with white people, putting them in 
civil offices over their superiors, the means resorted 
to by politicians to secure the negro vote, the in- 



278 ANTHROPOLOGY FOE, THE PEOPLE. 

structions of teachers and preachers, all tend to bring 
the races nearer together and promote admixture. 
It is a further sign of the times and an evidence of 
the power of fanaticism to subordinate reason, com- 
mon sense and Christian charity to stupid prejudice, 
that some Southern men, including a bishop of the 
Protestant Episcopal Church, look forward to the 
amalgamation of all the races of earth into one yel- 
low mass as a desired consummation. Southern 
bishops demand "social equality in the church." 
These men, who are unconsciously promoting the 
ruin of their race and fighting against God, cannot, 
in their stupid fanaticism, see, or care not to see, far 
enough to know that equality in the church is a long 
stride towards equality in social life, and must, in 
accordance with Christian principles, if the negro is 
" a man and brother," lead to the obliteration of all 
distinctions except character and culture. People 
may say they have no fears of social equality, and 
they may not live to see it; but their children may, 
for, as remarked in another chapter, the human mind 
will, in obedience to the laws of its nature, carry out 
principles received as truth to their extreme logical 
consequences. This is human nature, and it is the 
testimony of all experience. But, notwithstanding 
these dangerous influences, it is hoped that sufficient 
intelligence, decency, pride of race and the instinct 
of self-preservation will be preserved at the South 
to rescue her people from so deplorable a fate. The 



IMPORTANCE OF CORRECT VIEWS. 279 

same old spirit of fanaticism that agitated until it 
accomplished the abolition of slavery is now agitat- 
ing, openly and avowedly, for " equality," not only 
in the state, but in the church and social life, all of 
which means the commingling of races; and in this 
agitation they encourage the negroes to join and per- 
severe, and the latter do now, through their leaders, 
assert and demand this equality, as is proved by 
every negro newspaper published. They also hope 
to unite with them in this agitation what they call 
"the poor whites" of the South; but these "poor 
whites," for the most part, have sufficient self-respect 
and pride of race to resent such an insult to their 
humanity. Poor as they may be, they know God 
has made them superior to the negro, and no greater 
offence could be given them than the proposition of 
negro equality. Against this they fought gallantly 
in the armies of the Southern Confederacy, and the 
old soldiers who were non-slave holders and the sons 
of those who died for the " Lost Cause " will not so 
readily forget their manhood and the principles for 
which they and their fathers fought. 

The present condition of things at the South is 
unnatural, abnormal, and ought not, and cannot, long 
continue. Forcing civil equality on the negro was a 
measure of revenge and hate towards the South, and 
which it was expected would secure and preserve 
Republican supremacy. This proceeding, conceived 
in evil passions, has disappointed the hopes of those 



280 ANTHROPOLOGY FOR THE PEOPLE. 

who enforced it, whilst it was to the South the most 
galling, humiliating, degrading and cruel yoke ever 
imposed on a brave, but unfortunate people. Igno- 
rant, brutal slaves were placed on a civil equality 
with their masters, and in some States had control of 
the government. The history of the States in that 
condition was the most deplorable of modern times. 
It is known to the world. The course of the United 
States government towards the conquered States is 
utterly indefensible, as must be admitted by fair- 
minded people. Negroes were freed and allowed to 
vote before they were made citizens by the constitu- 
tional amendment, although the Supreme Court of 
the United States had declared they were not " citi- 
zens of the United States, nor eligible to become so." 
In the face of repeated declarations that the war by 
which the negroes were freed was waged only to re- 
store the integrity of the Union; the Southern States 
were kept out of the Union and held as conquered 
provinces, in violation of the terms of surrender, in 
disregard of the constitution and of plighted faith, 
and subjected to the government of the stranger, the 
ignorant and the vicious. The whole machinery of 
government was run in the interest of extravagance, 
fraud, bribery and dishonesty of every description. 
Under this hideous mockery of government, which 
wasted the earnings of the people in riotous living, 
" office-holder " and " rogue " were almost synony- 
mous terms, and the State capitals were literally dens 



IMPORTANCE OP CORRECT VIEWS. 281 

of thieves. The period was a carnival of corruption, 
well characterized by one of the robber band, who 
represented South Carolina in the United States Sen- 
ate, as the " days of good stealing." Of these ne- 
groes and mulattoes some were of the best educated 
in America, professors of religion and preachers ; and 
these were as corrupt and licentious as the ignorant, 
barbarous herd. The avowed intention of Northern 
fanatics to " organize hell in the heart of the South " 
was a success. 

This is a mild picture of the condition of the South 
under negro rule. To suppose that the people of the 
South will submit to negro domination again is un- 
reasonable and cannot be expected. They have too 
much at stake and will prevent its recurrence in any 
and every way possible ; they cannot, and ought not, 
submit to such danger and degradation; and to force 
it upon them would be unmitigated brutality. 

As a legislator, the negro has been particularly and 
strikingly deficient. In Liberia, Hayti, and wherever 
he has, or has had, the ascendency, the governments 
are, and have been, the worst in the world; and this 
is so, not alone from want of moral principle in 
their rulers, but because it is unreasonable and un- 
natural to attempt to govern negroes under a system 
of laws similar to those of civilized and superior 
races. The tribal authority of savages is better suited 
to their wants. The present condition of Hayti, after 
nearly a century of freedom, is the natural result and 



282 ANTHROPOLOGY FOR THE PEOPLE. 

just what ought to be expected from a race incapable 
of receiving and retaining civilization. The people 
have retrograded in every respect, and have gone 
back to cannibalism and other disgusting habits and 
practices of their savage African ancestors, while 
their sensual and licentious rulers " keep up a mere 
mockery of government, no better than anarchy." 
Its whole history is one of brutal tyranny, oppression 
and blood, without the government doing a thing for 
the benefit of the people. It might be supposed that 
the mongrels, or those of mixed blood, would show 
more capacity for government; but experience does 
not sustain such a supposition. A writer in the New 
York Herald, under date " Port-au-Prince, Dec. 13, 
1888," gives the following description of this class: 

"The colored people of Hayti, whether griffes, mulattoes or 
quadroons, are placed in an uncomfortable position by reason 
of their mixed blood. They are a sly, important, assertive 
class ; and the thin covering of refinement which many of them 
possess causes them to be more offensive personally than the 
blacks, in whom you look for the weaknesses and vanities of 
their race. It was stated by foreigners with whom I have talked, 
that the mulattoes dislike the whites in a higher and more dan- 
gerous degree than do the pure blacks. The mulatto, in politi- 
cal power, is apt to be clever, and to evince a loftier degree of 
talent in the art of government than the black. He is danger- 
ous, however, for he conducts with greater shrewdness the plun- 
dering of the public resources, almost universal on the part of 
the officials of state. The improvement of the personal ex- 
chequer being the primary object of office-holding, there is a 
maxim which has been handed down through a long line of 
thieving, embezzling public functionaries in Hayti. It is: 
'Prendre V argent de I'etat, ce n'est pas vole.' " 



IMPORTANCE OF CORRECT VIEWS. 2S3 

The same writer makes the following horrible and 
disgusting statement: 

"The horrid cannibalistic rites of voudooism are revived, 
and reports reach this city of a meeting of several thousand on 
Christmas night, near Jacmel, and the sacrifice of a young girl 
and a greedy scramble for some portion of the half-cooked 
flesh. 

" The devastation of the central portion of the island has 
been the cause of the robbery of recently buried bodies, and 
the devouring of the same. These are well authenticated facts- 
The inhabitants of the interior are even more degraded than 
their African ancestors. They are rarely brought in contact 
with any evidences of civilization, and can be easily led by any 
scheming adventurer." 

The same correspondent, under date of May 30, 
1889, says: 

" Miscegenation, an inheritance of slavery, is one of the 
curses of this island. A good deal of existing crime here is due 
to the close contact and illicit union of unequal races. It 
would seem that the whites must expiate the crime of slavery 
that their ancestors imposed on the weaker race. 

" They yielded to temptation. They danced and feasted, and 
now those of to-day must pay the fiddler. No greater evil presses 
on Cuba as against her social advancement than that of mixed 
races. This island must be one or the other — a residence for 
blacks or whites. Which shall it be?" 

Another letter gives the following account of can- 
nibalism in Hayti: 

" ' One does not have to stay long in Hayti,' says a letter from 
Port-au-Prince, ' to discover that public life there is honey- 
combed with corruption, and that the private life of its people 
is a mass of awful immorality. The lower order of the blacks 
have little ideas of the relations of father, mother, sister or 
brother. The slaughter of young children by their mothers, 



284 ANTHROPOLOGY FOR THE PEOPLE. 

that their bodies may be sold as pork, or tried down into lard, 
is a common practice among the natives. Every now and then 
the residents of Port-au-Prince find served up to them on their 
own tables portions of bodies of children which have been pur- 
chased in the public butcher shops. It is very dangerous to 
buy cooking lard in Hayti, for the reasons above stated, even 
when the lard is ostensibly of foreign manufacture ; for the Hay- 
tiens get hold of the old cans and fill them with lard of their 
own make. Only two weeks ago a woman was arrested in the 
market-place in Port-au-Prince for selling as pork the arms and 
legs of a child. Of course, this killing of children is recognized 
as murder by the Haytien law and punished as such, but it is 
certain that the cases which are discovered are but a small por- 
tion of those which happen. Among the blacks generally pre- 
vails the voudoo superstition, and all orders of society, even 
the most enlightened and cultured, are tinged by these heredi- 
tary beliefs. Nearly every Saturday night voudoo orgies are 
celebrated among the blacks, and once a year there is a grand 
assemblage of the voudoo worshipers. At these feasts goats 
are killed, the blood drank eagerly, and the flesh torn from the 
quivering animal by the teeth of the frenzied negroes. At these 
orgies, too, the sacrificing and eating of children is still not 
unknown, and law does not reach into the secluded valleys be- 
tween the hills of the interior of Hayti.' " 

The late civil war in Hayti was characterized by the 
utmost brutality. The leader of the Northern forces 
made an attack on La Coup, but was repulsed. In 
his retreat he carried off eighteen prisoners, whose 
fate and the retaliative measures are described by a 
correspondent of the New York Times, under date of 
July 28, 1889: 

" Of these unfortunate eighteen men, some were shot on 
reaching Hippolyte's camp, while others had their throats cut 
in the sight of the whole body of the troops. All were exe- 
cuted for the amusement of the troops. 



IMPORTANCE OP CORRECT VIEWS. 285 

" Spies reported this act of Hippolyte's to Legitime, and the 
latter immediately ordered all the prisoners on hand to be taken 
to the market-place. There were eight of them in all, and tied 
arm to arm they were led, strongly guarded, to the open mar- 
ket. Here an immense crowd had collected, which was at a 
fever heat of excitement. One by one the men were gagged in 
plain view of everybody, and then, with the utmost delibera- 
tion, their throats were cut like so many beasts, the crowd yell- 
ing vociferously as each man fell quivering to the ground. In 
the very middle of the killing one man managed to ungag him- 
self and filled the air with the most piercing cries of fright. 
This pleased the crowd so much that the gags of all the remain- 
ing prisoners were taken out, and the cries of agony of the 
wretched men fairly rent the air. "When the butchery was 
completed a great yell went up from the crowd for Legitime, 
and it was evident that the Southern leader had gained a point 
in the confidence of his followers. The captain of an Atlas 
Line steamer and the American consul witnessed the above 
scene and can authenticate it." 

The Herald, commenting on its Haytien corres- 
pondence, says: 

" The story of our special correspondent (who seems to have 
disregarded danger while making his investigations) is simply 
horrible and blood-curdling. He portrays the superstitions and 
vile practices of voudooism with the pen of a pre-Eaphaelite. 
When you have finished the frightful, but still fascinating reci- 
tal of facts, you will open your eyes in wonder that in this nine- 
teenth century, and within gunshot of the highest form of civ- 
ilization on the planet, the traditions of the Kingdom of Daho- 
mey are retained and its practices prevail. 

"There is a report that on last Christmas night, near Jac- 
mel, only a few miles from Port-au-Prince, a young girl was 
made the victim of these so-called religious rites. She was de- 
liberately butchered and then roasted. Such was the fanati- 
cism of the crowd that in their impatience they hacked at the 
body, cutting off morsels of the raw flesh and eating it as with 
the appetite of desperate hunger. 



286 ANTHROPOLOGY FOE, THE PEOPLE. 

" You insist that voudooism is confined to the lowest and 
most brutal in the population. Not at all. The Emperor Sou- 
louque was a member of the body, and President Dominique 
(to be sure, the most ignorant ruler Hayti ever had, but still 
its ruler) was a believer in these rites. When, therefore, we re- 
member that over one-half the population are said, on good au- 
thority, to be under the influences of the priests of voudooism, 
and that in recent years it has prevailed even in ' court circles,' 
you get an idea of the grip it has on the destinies of the repub- 
lic. It exercises so much political influence that a candidate 
for high office dare not disregard it. He may sneer at its fol- 
lies in private, but it has not been safe for him to be publicly 
known as opposed to it. President Geffrard and Boisrond- 
Canal found this out to their cost. They used their official in- 
fluence against it, and they both got a tumble from power in 
consequence. 

"This startling fact, then, stares you in the face: that the 
shrewd politician in the republic of Hayti must conciliate the 
cannibalistic element in a popular election, or he will very 
probably be defeated. If that does not make each particular 
hair stand on end, not even a shock from an electric battery 
can do it. 

" There are two parties in voudooism : those who make up 
the outer assemblage — of course the more numerous — whose 
worship of the serpent consists very largely of a drunken spree 
and nameless debauchery ; and those who compose the inner 
circle, who are not satisfied with the sacrifices and blood of a 
goat, but demand ' the goat without horns ' — that is, a human 
being, generally a young girl in her teens. 

"Our correspondent attended one of the ordinary meetings, 
at the risk of his life, and his description of what occurred car- 
ries us back to the ages when barbarism set no limit to its bar- 
barity. The scene he pictures is as filthy as it is revolting. In 
fact, he was warned not to remain when the mixed liquor and 
blood had begun to work, and he plainly says that what after- 
ward occurred could not have been described even if he had 
witnessed it." 



IMPORTANCE OF CORRECT VIEWS. 287 

The mongrel races of Mexico and South America 
show the same incapacity for government. There the 
proud old Castilian blood is gradually disappearing 
by absorption in barbaric races. 

Von Tschudi, years ago, noticed the inferiority of 
the mixed races of South America, and says: "As a 
general rule it may be fairly said that they unite in 
themselves all the faults without any of the virtues 
of their progenitors; as men, they are generally in- 
ferior to the purer races, and as members of society 
they are the worst class of citizens." 

Much further testimony of this character may 
easily be obtained. Sir Spencer St. John, who rep- 
resented the British government in Hayti for twelve 
years, says of the republic: 

" It is not a God-forsaken region in Central Africa, but an 
island surrounded by civilized communities ; that it possesses a 
government modeled on that of France, with President, Senate 
and House of Eepresentatives ; with Secretaries of State, pre- 
fects, judges and all the paraphernalia of courts of justice and 
of police ; with a press more or less free ; and, let me add, an arch- 
bishop, bishops and clergy, nearly all Frenchmen — it appears in- 
credible that sorcery, poisonings for a fee by recognized poison- 
ers, and cannibalism, should continue to pervade the island." 

This is what freedom has done for these people, 
with all the civilizing and Christianizing influences 
that have been bearing upon them. They are rapidly 
retrograding from the condition to which slavery had 
raised them, and proving that only zoologically can 
they be regarded as men. 



288 ANTHROPOLOGY FOR THE PEOPLE. 

With something of the better intellect of the white 
race, but without deriving thence any moral nature, 
and, of course, being non-moral, the mulattoes or 
mongrels have greater capacity for mischief, and as 
a class are lazy, vicious, cruel, malignant and treach- 
erous. The " leperos " or mongrels of Mexico, the 
offspring of whites and Indians, are a race of mendi- 
cants, thieves, robbers, vagabonds and assassins ; and 
this describes generally the mixed races of Mexico, 
Central and South America. Dr. Van Evrie well 
describes the unnatural offspring of the Caucasian 
and negro : 

" The mulatto or mongrel has neither the physical insensi- 
bility of the inferior nor the moral force of the superior race, 
and the instinctive consciousness of his feeble vitality renders 
him the most cowardly of human beings. The generals and 
leaders of the mixed blood in Spanish America, as well as those 
of Hayti, have been as much distinguished for their monstrous 
vices,^their treachery, cowardice, sensuality and ferocity, as for 
any special ability they may have displayed. The cruel and des- 
potic government of Spain, when desirous to crush the revolu- 
tionists, invariably trusted the bloody work to mongrel chiefs, 
who just as invariably outstripped their orders, and, when di- 
rected to decimate a village, often massacred the entire popu- 
lation. 

" The mongrel generals of Hayti were even more ferocious, 
if not surpassing in treachery and cowardice the Indian mon- 
grels of the continent. Rigaud, the most distinguished of the 
Haytien chiefs, was also the most repulsive in his enormous 
and beastly vices. Christopher and Dessalines were negroes, 
and they simply acted out the negro instinct under those un- 
natural circumstances. They remorselessly slaughtered ail the 
white men, women and children of the island that they could 
find ; for when the negro rises against his master, it is not to 



IMPORTANCE OF CORRECT VIEWS. 289 

conquer, but to exterminate the dreaded race ; and the help- 
less infant, or its frightened and despairing mother, touches no 
chord of mercy in the souls of these frantic and terror-stricken 
wretches when forced or betrayed into resistance to their mas- 
ters. But the mongrel leaders, and especially Rigaud, were 
mere moral monsters, whose deeds of slaughter were alter- 
nated with scenes of beastly debauchery and unnatural and 
devilish revelry, such as could neither originate in the simple 
animalism of the negro nor with the most sensual, perverse 
and fiendish among white men. 

" But we have the viciousness of the mongrel displayed con- 
tinually before us at the North as well as at the South. Nine- 
tenths of the crime committed by so-called negroes is the work 
of the mongrel — the females almost all being as lewd and las- 
civious as the males are idle, sensual and dishonest. The 
strange and disgusting delusion that has fastened itself on so 
many minds at the North seeks to cast an air of romance over 
these mongrel women — these ' girls almost white ' — and in ne- 
gro novels and on the stage represent them as ' victims of 
caste,' and often doomed to a fate worse than death to gratify 
the ' vices of the whites.' And a diseased sentimentality, as 
indecent as it is nonsensical, is indulged by certain ' pious la- 
dies ' in respect to these ' interesting ' quadroons, etc., who are 
almost always essentially vicious." 

Mr. H. S. Fulkerson, of Vicksburg, Miss., in a 
pamphlet published in 1887, makes this statement, 
obtained from the superintendent of the peniten- 
tiary of that State: " Of the seven hundred and eight 
colored convicts on the register December 1, 1885, 
the surprising number of one hundred and twenty 
were mulattoes and copper-colored, of mixed white 
and black blood, and that, too, after leaving those 
marked as ' brown ' and ' griff' to the black column." 
He also shows that there has been a large increase 
19 



290 ANTHROPOLOGY FOR THE PEOPLE. 

of crime amongst the negroes from 1885 to 1887, go- 
ing to prove " that facilities for education and reli- 
gious instruction are failing to stop a steady increase 
of crime amongst the race." Mr. Fulkerson, com- 
menting on the large proportion of mulatto convicts, 
asks: "Is the amalgamation of races essentially dif- 
ferent in color, and so essentially different in mental 
constitution that the one has a long history of civili- 
zation and the other is absolutely without any such 
history, abhorrent to nature and contrary to the de- 
cree of God? Has the great Jehovah set a bound to 
races — drawn a color line — which cannot be passed 
without sin? Perhaps the best answer we have to 
this question is found in the physical and moral ef- 
fects upon progeny in this mixing of races so dis- 
similar." He then quotes authorities to show the 
feebler constitution and vitality of the mulatto and 
the tendency to hybridity, and proceeds as follows: 

" The reader is now invited to accompany the writer to the 
penitentiary of Mississippi to see the moral effect of hybridiza- 
tion upon progeny. We see in the first place that the mulat- 
toes actually outnumber the whites in that institution by sev- 
enteen, and that they constitute about one-sixth of the colored 
convicts. To arrive at a just conclusion in the matter, it is 
now necessary to make an estimate of mulattoes in the State, 
which is reached by a probable percentage of this class in the 
whole of the other two. (In the United States census they are 
counted with the blacks.) The writer, after careful observa- 
tion and reflection, settled upon one in thirty of either of the 
other classes as the probable proportion of mulattoes. In this 
opinion he is supported by the enumerator for "Warren county, 
Miss., in the census of 1880, an intelligent, educated and re- 



IMPORTANCE OF CORRECT VIEWS. 291 

spectable black man, who gave the same figures as the proba- 
ble estimate, upon being asked, without any intimation as to 
the subject of the inquiry. 

"Then, if this estimate be probably correct (the writer 
really thinks it too low, but settled on it as being certainly 
safe), then there should be of mulattoes in the State, as com- 
pared with the colored population, twenty-one thousand six 
hundred and seventy-six ; as compared with the whites, fifteen 
thousand nine hundred and seventy-nine. The one hundred 
and twenty of them in the penitentiary is one out of every one 
hundred and eighty-one in comparison with the colored popu- 
lation, and one out of every one hundred and thirty-three as 
compared with the white. Then we have this as the showing 
of the penitentiary for the three classes on its register, Decem- 
ber 1, 1885 :• One out of every forty-four hundred and eighty 
white inhabitants of the State ; one out of every nine hundred 
and eighteen of total colored inhabitants ; and one out of 
every one hundred and eighty-one (compared with blacks) and 
one hundred and thirty-three (compared with whites) of mu- 
lattoes. These figures carry their own comment with them. 
We see where we are morally in these three classes by a single 
glance at the figures. This is an age of figures and figuring, 
and a thing that cannot be proved by figures is esteemed of 
small value. 

" Had the mulattoes been as numerous on the 1st of Decem- 
ber, 1885,. as the blacks, this percentage of criminals from their 
class would have given to the penitentiary at that date thirty- 
four hundred and seventy-three mulatto inmates ! " 

Everywhere the mulatto criminals seem to be 
greatly in excess over negroes and whites, not only 
in numbers, but in the atrocity and brutality of their 
crimes. A Southern physician of the highest char- 
acter, and who has practiced extensively amongst 
negroes, says that the only case of incest that ever 
came under his observation was in a mulatto family. 



292 ANTHROPOLOGY YOU THE PEOPLE. 

But notwithstanding this general character of the 
mulatto, some of them, in Southern cities, are so 
nearly white as not to be readily distinguished from 
white people, and live reputable and respectable 
lives. Some, too, are quite intelligent, and, being 
ambitious of social recognition, conform, as nearly 
as possible, to the requirements of respectable soci- 
ety; and this may be said of some full-blooded ne- 
groes, who are industrious, thrifty and prosperous. 
These are exceptional cases: as a general rule, they 
are as herein described. In the " days of good steal- 
ing," in the South, the mulatto, being more intelli- 
gent, had greater advantages than the blacks in 
gathering in the spoils, and then, and since, they 
have figured in the annals of crime with more prom- 
inence than their black brethren. 

Suppose an inundation of Chinese on the Pacific 
coast sufficient to control the government of Califor- 
nia: they are unquestionably a superior people to the 
negro; but, if converted into citizens, they should 
take possession of the State government — can any- 
one doubt that a war of races would be the imme- 
diate result? Some Northern cities are now gov- 
erned by the Roman Catholic Irish, which is galling 
to the better class of citizens. But the Irish are of 
their own race, and capable, under favorable circum- 
stances, of becoming equal to any people on the face 
of the earth; but how far more intolerable would it 
be if they were negroes or " heathen Chinese " ! 



IMPORTANCE OF CORRECT VIEWS. 293 

To vote is not a natural right, but a privilege con- 
ferred by the state on those deemed most fit to exer- 
cise this high function, but likely to prove a curse in 
the hands of unfit subjects. Every intelligent per- 
son knows that the negro is unfit for it and for the 
rights of civilized citizenship, and therefore there is 
no wrong in depriving him of them. All claim to 
such rights must be limited by capacity or fitness. 
The dogma that all men are born free and equal, and 
therefore entitled to the same rights and privileges, 
is palpably untrue; and to carry it out in practice is 
rebellion against the decrees of God, who has not 
only created races with different capacities and func- 
tions, but has ordained different ranks and grades 
amongst people of the same race. Japheth was 
born to rule and Ham was born to serve, and man 
cannot reverse the order of God's providence with- 
out confusion, sin and detriment. Christ certainly 
did not teach equality in the parable of extra ser- 
vice. If, as some imagine, the negro is a descendant 
of Ham, he is clearly under the curse pronounced 
by Noah, and servitude is his true and decreed con- 
dition; and to put him on an equality with Shem 
and Japheth is to ignore the Divine will, and there- 
fore impious. To claim that he has a right to a 
share in the government of the country is prepos- 
terous, because rights involve duties and capacities 
of which the negro is incapable. The capacities of 
the negro are limited by, and correspond with, his 



294 ANTHROPOLOGY FOR THE PEOPLE. 

coarse animal organism, and the latter is conclusive 
proof of his lower duties and responsibilities. Power 
in the state emanated from God, and it is plain that 
He never ordained the negro to be a law-maker for 
his superiors, for He has not given him the capacity 
to rule. If, as must be true, only the Adamic race 
was created in God's image, and the negro is a pre- 
Adamite, then the right of the Adamite to rule over 
the inferior races, and make them useful and tribu- 
tary in extending and promoting Christian civiliza- 
tion, was conferred in the original chart, which gave 
to Adam dominion " over every living thing that 
moveth upon the earth"; and this completely justi- 
fies African slavery. This grant of universal do- 
minion was reaffirmed to Noah after the flood. 

Those who believe in the capacity of the negro 
for government have frequently referred to a negro 
bishop of Africa as a proof of their position. He 
has so completely failed that the Church Missionary 
Society of England is obliged to assume the func- 
tions of his office to save the mission from abandoned 
'polygamy. He is incapable of maintaining a stan- 
dard of purity " even amongst his clergy." No one 
who knows the negro would expect anything else. 
The fault is not in the bishop, incapable as he may 
be, but in the nature of the negro and his inaptitude 
for Christian civilization. 

Abraham Lincoln, whose words carry great weight, 
saw the sin and folly of negro equality when he spoke 
as follows: 



IMPORTANCE OF CORRECT VIEWS. 295 

" I will say, then, that I am not, nor ever have been, in favor 
of bringing about in any way the social and political equality 
of the white and black races ; that I am not, nor ever have 
been, in favor of making voters or jurors of negroes, nor of 
qualifying them to hold office, nor to intermarry with white 
people ; and I will say, in addition to this, that there is a phys- 
ical difference between the white and black races which, I be- 
lieve, will forever forbid the two races living together on terms 
of social and political equality. And inasmuch as they cannot 
so live, while they do remain together, there must be the posi- 
tion of superior and inferior ; and I, as much as any other man, 
am in favor of having the superior position assigned to the 
white race." 

Of a similar character is the testimony of Gen. 
W. T. Sherman, " the hero of the march through 
Georgia/' who at one time resided in the South, and 
evidently has " some sense about negroes." His 
opinion, as here published, was expressed in a letter 
written from Atlanta in 1864, and appeared in 1889 
in the St. Louis Republican. The extract, which is 
not particularly remarkable for literary merit, is vig- 
orous and to the point: 

" I don't see why we can't have some sense about negroes, as 
well as about horses, mules, iron, copper, etc.; but say 'nigger' 
in the United States, and from Sumner to Attorney Kelly the 
whole country goes crazy. I never thought my nigger letter 
would get into the papers, but since it has I lay low. I like 
niggers well enough as niggers, but when fools and idiots try to 
make niggers better than ourselves I have an opinion." 

The natural differences between the white and 
black races, and the inferiority of the latter, make it 
impossible that they can commingle together in the 



296 ANTHROPOLOGY FOR THE PEOPLE. 

same body advantageously to both races. Such 
heterogeneous material cannot harmoniously com- 
bine in either church or state: the two races cannot 
walk together, because they will not be agreed, and 
therefore ought to be kept separate. No superior 
and inferior races, like the Caucasian and negro, 
ever have lived, nor can live, together on terms of 
equality. The inferior race goes down before the 
superior. It is said that the Jews, a separate and dis- 
tinct people, live in Christian communities without 
intermingling, and on terms of equality; and it is 
asked, why may not the negroes also live peaceably 
in white communities and under the same institu- 
tions? This again proceeds on the absurd assump- 
tion of the equality of races. The Jews are a people 
to be envied in some respects, for they have the 
grandest history of any people on the face of the 
earth; they are Caucasians, and the equal of any of 
the Gentile peoples, and as such are recognized in 
civil and social life. There is some prejudice against 
them on account of the disreputable character of the 
numerous petty, unscrupulous Jewish traders found 
in all communities; but educated, genteel Jews are, 
amongst civilized people, treated as Christians of a 
like character, although their religion keeps them, 
in some respects, separate. They are unpopular at 
hotels and places of popular resort, because many at 
such places, like some Christians, are vulgar people, 
who have grown rich and make themselves disagree- 



IMPORTANCE OF CORRECT VIEWS. 297 

able by their social aggressiveness and self-assertion, 
and because, on Sundays, they publicly play cards, 
or engage in amusements which on that day are 
offensive to Christians, who therefore avoid them. 
But to compare, in such a connection, Jews and 
Christians with negroes and Caucasians is without 
any points of analogy, and is an absurdity of igno- 
rance and prejudice. 

The same government and system of laws are not 
equally adapted to all races. Where the black and 
white races are occupying the same . territory, as in 
the Southern States, the former should be treated as 
other heathen and half-civilized people. The United 
States has wisely refused to make citizens of Indians, 
Chinese, and other inferior races; but for political 
purposes, and to gratify the evil passions engendered 
by years of strife and a fierce and bloody war, the 
negro, the most unfit of all for citizenship, has had 
it thrust upon him. It is now generally admitted 
that negro suffrage is a failure. Even some intelli- 
gent negroes are forced to make this admission. A 
negro editor, in his paper, the Zion Messenger, Au- 
gust, 1886, uses these words: "The mass of the ne- 
groes would do themselves and their country more 
good if the ballot was out of their reach." Being a 
different creature from the white man, he requires a 
different code of laws, a sort of " imperium in impe- 
rio," when under the same general government. He 
is a non-moral being, and should not be punished for 



298 ANTHROPOLOGY FOR THE PEOPLE. 

offences against good morals with the same rigor that 
ought to be applied to the white man. There are cer- 
tain moral delinquencies constitutional with the ne- 
gro, such as lying and stealing, and from which no 
moral sense restrains him, and the punishment of 
which should be directed simply towards restraint, 
and not reformatory nor punitive in its character. 
The laws of civilized nations relating to marriage are 
a burden on the negro which he is incapable of en- 
during. Marriage and the unity of husband and 
wife is an institution of the Bible, necessary to civil- 
ized society, imposed by Divine authority, and was 
not intended for, as it is not adapted to, the lower 
races, and is not obligatory upon them ; and the laws 
of the Southern States should, in this respect, be re- 
laxed in their favor. In their present state of quasi 
civilization, some marriage law is necessary to fix re- 
sponsibility for the support of children and to pre- 
serve decency in the presence of the white race. For 
the violation of laws against these and other offences 
that might be mentioned, it is preposterous and cruel 
to punish the negro with the severity that ought to 
be visited on the superior race. If people would 
take a philosophic view of this subject, they would 
not blame the negro for the nature God has given 
him, and which makes the marriage law of Chris- 
tianity an unnatural and impossible thing ; nor 
would they blame the white race for not enforcing 
it. All the feelings of abhorrence against the South 



IMPORTANCE OF CORRECT VIEWS. 299 

hj the old Abolitionists, and their denunciation be- 
cause marriages were not held as sacred and as care- 
fully guarded among negroes as among white people, 
were all cant and nonsense, based on the absurd no- 
tion of the unity and equality of races. 

The indifference of the African to the marriage re- 
lation and his disregard for it are natural and not 
unlawful. In their natural state in Africa they mate 
like birds and animals, and have done so always. 
Polygamy is almost universal amongst them: it is 
natural; and to look upon it in the negro with the 
same condemnation and disgust as in the white man 
is unreasoning sentiment. The refined affection 
which moves to marriage and blesses the union of 
the Caucasian to his wife and makes them one in 
affection, desires, hopes and aims, is unknown to the 
negro, who is moved only by brute instinct. Want- 
ing the affection of the white man for wife and fam- 
ily, he has no hesitation in abandoning them from 
mere caprice, or to gratify his desires; and hence, 
in slavery, it was not uncommon for negroes to pre- 
fer their masters to wife and children. In Africa 
the negro sells wife and children as he would cattle 
or any other chattel. Now, in the United States, 
they " marry and are given in marriage," but, practi- 
cally, polygamy is almost as common amongst them 
as in Africa, and much more so now than formerly 
in slavery, for then owners of slaves enforced, as far 
as practicable, the duties of the marriage state, and 



300 ANTHKOPOLOGY FOll THE PEOPLE. 

saw that the form of marriage was complied with. 
This was to their interest, but they could not do what 
nature and the necessities of their circumstances ren- 
dered impossible. Among some savage tribes poly- 
andry is common, and that is more brutal than poly- 
gamy. 

A plain remedy, then, to ameliorate existing evils 
at the South would be to deprive the negroes of civil 
equality, and give them a code of laws better suited 
to their nature and wants. This would be a peace 
measure between the two races, and in no way harm 
the negro, whilst it would remove a fruitful cause of 
corruption, crime and danger. The negro naturally, 
and without hesitation, takes the subordinate place 
for which the Creator designed him, and would never 
contend with the white man for supremacy or equal- 
ity if not instigated to it and supported by crack- 
brained fanatics ignorant of his character, or by 
those who would use him for their own interests. 
Under some such system he would have every op- 
portunity and assistance from the white race to do 
the best he can for himself, and prove to the world 
what he is capable of accomplishing. At any rate, 
he might be made a useful and peaceable laborer. 
It would, too, be a proper recognition by the govern- 
ment of distinctions ordained by the Almighty. As 
a measure of expediency, the right of suffrage forced 
on him has disappointed the expectation of the party 
that imposed it, and has made a " solid South." The 



IMPORTANCE OP CORRECT VIEWS. 301 

South has too much at stake to divide on minor is- 
sues, and must remain " solid " as a matter of self- 
protection. 

The " suppression of the negro vote " is alleged 
and charged as a crime against the South. This 
may be true or not, but certainly it ought and pro- 
bably will be suppressed in some way or other; for 
no greater crime could be committed against the 
Southern people than forcing upon them negro suf- 
frage. White supremacy is paramount over all other 
political considerations; and if this was established 
so as to make a " solid South " no longer a necessity, 
the negro vote would always be, as it now is, market- 
able and open to the highest bidder, and hence a 
source of unmitigated corruption. The influence of 
political leaders and office-seekers, and the belief 
they have created in the minds of the negroes that 
the Democrats, if in power, would remand . them to 
slavery, has so far kept the negro vote almost solid 
for the Republican party; but, unfortunately for the 
South, this solidity seems to be breaking; for the 
negroes are beginning to understand that the Demo- 
crats have no intention of enslaving thern, and to 
see their best interests are subserved by eschewing 
politics and keeping on good terms with the Souths 
ern people. They have been taught that the North- 
ern Republicans are their peculiar friends, and to 
them " Republican" and " Northern man " have been 
synonymous terms ; but they are learning that "North- 



302 ANTHROPOLOGY FOR THE PEOPLE. 

era " Democrats had about as much to do with free- 
ing them from slavery as the Republicans. The solid 
vote they have generally cast for the Republican party 
is not, as some suppose, the result of a feeling of re- 
venge towards their former masters ; for the negro is 
remarkably free from that passion. It was noticed 
in the South, after emancipation, that masters who 
were the hardest and most cruel had most influence 
over the freedmen, and were frequently elevated to 
office by their votes They no more harbor revenge 
towards their former masters than domestic animals 
when badly treated. This is unquestionably true of 
the old slaves. If any feelings of dislike, hatred or 
revenge exist in those who have grown up since 
emancipation, it has been instilled into them by their 
politicians, teachers and preachers. Nor was their 
solid vote for the Republican party the result of a 
feeling of gratitude; for the negro is as destitute of 
that virtue as he is of revenge. Freedom was no 
more to him than a change of masters. He was sat- 
isfied with his condition and dependence on a supe- 
rior, and never desired freedom as a matter of senti- 
ment or principle. He was faithful to his old master 
until notified that he was free, and freed by the Re- 
publicans, and to them he transferred his fidelity; 
just as the dog is faithful to its present owner. He 
felt that the North, having overcome the South, was 
master of the South and his master, and he was now 
ready to do the will of the people of the North, just 



IMPORTANCE OF CORRECT VIEWS. 303 

as he did the will of his former master. It was the 
transfer of allegiance and dependence by an inferior 
to a superior for help and protection. 

Whenever the reasons that keep the negroes united 
no longer exist, the widest and most fruitful field 
of corruption, demoralization and degradation to the 
white race ever known in the world's history will be 
thrown open, and the foulest sore that ever broke out 
on a body politic will exhaust its vitality and destroy 
public and private morals and civil liberty. His im- 
portance as a voter will tend to bring down the su- 
perior race to a lower level. The negroes will find 
leaders in low white demagogues, who, to promote 
their own ends, will engender ill-feeling towards the 
better class and precipitate a race conflict. With 
the negro vote a prey to the demagogue and political 
trickster, and secured by cajoling, bribing, deceiving, 
and descending to all the dirty tricks and practices 
usual in electioneering, and to the level of the igno- 
rant, non-moral voter, it requires no prophetic vision 
to see what is in store for the South. An educational 
or property qualification would not remedy the evil, 
for the negro can never be governed by moral prin- 
ciple, and still the prejudice of race would be pre- 
served and intensified by the presence of the negro 
as a factor in politics: the source of irritation and 
collision would still exist. Separated, as suggested, 
and assigned a subordinate position, he would no 
longer antagonize nor stimulate the growing race 



304 ANTHROPOLOGY FOE, THE PEOPLE. 

prejudice, which will naturally and inevitably in- 
crease until it grows into bitter animosity. 

To deprive the negro of civil rights would be an 
act of justice to the white race, removing a humiliat- 
ing oppression and the cause of strife and ill-feeling. 
It would be a step towards putting things in a nor- 
mal state and consistent with God's will, and perhaps 
avert that calamitous consummation which otherwise 
seems inevitable — blood! 

Politically, the South is an anomaly in the world's 
history, with the two extremes of the human kind — 
the highest type and the lowest — thrown together 
under one civil government. It is unnatural, and 
requires peculiar legislation. The present govern- 
ment is a procrustean system, lengthening out the 
negro and shortening the Caucasian to make them 
fit the situation. It would seem that the people who 
best understand, and who feel the evil of the situa- 
tion, are best able to meet its requirements and de- 
vise a remedy. The white race, the one alone com- 
petent to legislate for a civilized community, is deeply 
interested in the welfare of the blacks — the former 
need labor and the latter need compensating em- 
ployment; so that the prosperity of the races must 
be mutual, as it was under the old system of slavery. 
In slavery, the master's interests required him to take 
the best care of his slave, and the result was that the 
only physical, mental and moral improvement the 
negro has ever made was under that system. Now, 



IMPORTANCE OP CORRECT VIEWS. 305 

as formerly, the white man is interested in procur- 
ing the most efficient labor; and labor, to be efficient, 
must be sufficiently intelligent and moral. The mis- 
take the white people seem now to be making is the 
preposterous effort to elevate the negro by giving 
him the education of the white man, as if both pos- 
sessed the same possibilities and were held to the 
same responsibilities, notwithstanding the experience 
of five thousand years and the testimony of science, 
observation and reason to the contrary. They will, 
too, in all probability persevere in this folly until 
further, and it may be fatal, experience demonstrates 
to the blindest fanaticism that nature's laws and the 
decrees of the Almighty cannot be disregarded and 
perverted with impunity. The Southern people 
ought to know better than to waste their resources 
so unwisely and disastrously, and if they do, they 
are yielding to the fanatical superstition of the unity 
and possible equality of races, now so generally pre- 
valent. The world believes in what is called the 
education of the negro, and it now seems idle to op- 
pose a sentiment that is destined to run its course, 
ruinous as it may be. The large sums of money and 
efforts to give the negroes common schools, instead 
of creating in them a feeling of gratitude, has only 
made them insolent and aggressive. 

To judge from newspapers, public addresses and. 
the proceedings of religious bodies, it is universally 
conceded at the South that the negro is unfit to be a 
20 



306 ANTHROPOLOGY FOR THE PEOPLE. 

legislator, either in church or state. In ecclesiastical 
legislation the two races are almost entirely sepa- 
rated. A similar separation should be provided in 
the state, so as to give the negro different laws, dif- 
ferent institutions, and different legislative, execu- 
tive and judicial officers, with a common, general 
system of taxation, and, if deemed necessary, repre- 
sentation in legislation, conditional to vote only on 
matters affecting their peculiar interests, but in no 
event to legislate for white people. This would give 
the most favorable opportunity possible to develop 
and demonstrate the capacities of the negro, affording 
him the example, aid and all the stimulants needed 
to emulate the superior race. A wise and suitable 
system could be devised, if public sentiment was pre- 
pared for it. The common sense and good judgment 
of the people must perceive the absolute necessity of 
an entire separation to the welfare of both races. 
But the Southern people can do nothing without the 
sympathy of the people of the other States. Until 
the latter understand the truth of the situation and 
the possibilities and responsibilities of the negro, 
they will neither co-operate with nor permit the 
Southern people to adopt the wisest measures for the 
peace and prosperity of the whole country. It is 
idle to devise separate legislation for the two races 
until their inherent differences and the impossibility 
of elevating the negro to the moral and intellectual 
level of the Caucasian are generally recognized. 



IMPORTANCE OF CORRECT VIEWS. 307 

The present state of things in the South must ter- 
minate, unless arrested by wise legislation, in mis- 
cegenation or a conflict of races, and of the two the 
latter is infinitely preferable. In case of so direful 
a result, the white people of the Southern States are, 
by educating the negro, pursuing the best course to 
increase his capacity for mischief and strengthen him 
when an open enemy. He is naturally submissive 
and docile; but giving him the same mental training 
as the white man is to make him ambitious of social 
equality, which must either be allowed or intensify 
race prejudice and precipitate conflict. In slavery, 
the planter and his family, surrounded by hun- 
dreds of negroes, no more apprehended a rebellion 
of his slaves than of his cattle; and now they would 
readily and instinctively take a subordinate place, 
were it not for the impertinent interference of others 
who have no direct interest in their condition, and 
who are instigating them to claims that cannot be 
conceded. At the South all the avenues of business, 
industry, education and religion are open to them, 
and they are obstructed only in their political and 
social aspirations. If contented, which they would 
be if left to themselves, with the status and pursuits 
for which God has ordained them, they might live 
as peacefully and- prosperously as possible; but it is 
not in the nature or fitness of things that the white 
race should submit to their political domination or 
social equality. 



308 ANTHROPOLOGY FOR THE PEOPLE. 

The negro's incapacity for progress and his natu- 
ral tendency to revert to savagery is apparent wher- 
ever he has been manumitted. After their long free- 
dom in the Northern States, with all the restraints 
and moral and mental forces brought to bear upon 
them by an overwhelming white population, the ne- 
groes are to-day in no better condition as a race than 
the freedmen of the South; while in the South, with 
all their schools and colleges, they are not morally 
improved. They have acquired a little learning 
through their schools, but it can hardly be said that 
the race is mentally elevated, and their material and 
moral condition is decidedly worse. They are not 
nearly so well fed, clothed and housed as formerly, 
and are in no respect so well provided for (except in 
the very doubtful matter of public schools), because 
deprived of a master's care. All efforts, supported 
by a liberal expenditure of money, to make them 
useful laborers and elevate them mentally, morally 
and physically, have lamentably failed. 

The education the negro is now receiving disquali- 
fies him for such work as he is capable of, and makes 
him idle, vicious and insolent in pressing his claims 
for social equality. Schools for negroes, as at pres- 
ent constituted, are but nurseries of mischief. For 
learning of itself they care nothing, and are gene- 
rally as indifferent to it as they are incapable of ac- 
quiring it. Excited by the novelty of the position 
to which they were suddenly elevated and their imi- 



IMPORTANCE OF CORRECT VIEWS. 309 

tative faculties, and desirous of being more like 
" white folks," and to live, as they imagine, without 
working, the schools at first were quite attractive, 
and many seemed anxious to learn to read; but, the 
novelty having worn off, they are gradually becom- 
ing indifferent, and, on the whole, they are scarcely 
more intelligent than in slavery. In the towns and 
cities, in imitation of the white people and stimu- 
lated by their example, they more generally require 
their children to go to school, where they learn 
enough to forge orders and certificates of character, 
and write obscenity on fences and walls. 

The "sayings" of "Uncle Remus" on the educa- 
tion of the negro are worth quoting. Uncle Remus 
is a typical negro of the past generation, through 
whom the author, Mr. Harris, who is a Northern man, 
illustrates plantation life of former days. The old 
darky is represented as coming up Whitehall street, 
in Atlanta, Georgia, when he met a little colored boy 
carrying a slate and a number of books. Some words 
passed between them, but their exact purport will 
never be known. They were unpleasant, for the at- 
tention of a wandering policeman was called to the 
matter by hearing the old man bawl out: "Don't 
you come foolin' longer me, nigger. Youer flippin' 
yo sass at de wrong color. Yo kin go roun' yer an' 
sass wite people, an' maybe dey'll stan' it, but w'en 
yo cum a slingin' yo jaw at a man w'at wuz gray 
w'en de fahmin' days gin' out, yo'd better go an' git 
yo hide greased." 



310 ANTHROPOLOGY FOR THE PEOPLE. 

"What's the matter, old man?" asked the sympa- 
thizing policeman. 

"Nothin', boss, 'cepping I ain't gwineter hav' no 
nigger chillun a-hoopin' an' a-hollerin' at me w'en 
I'm gwine 'long de streets." 

" Oh, well, you know how school children are." 

" Dat's w'at make I say w'at I duz. Dey better be 
home pickin' up chips. Wat a nigger gwineter 
l'arn outen books? I kin take a bar'l stave an' fling 
mo' sense inter a nigger in one minnit dan all de 
school-houses betwix' dis an' de State er Midgigin. 
Don't talk, honey ! Wid one bar'l stave I kin f arly 
lif ' de vail er ignunce." 

"Then you don't believe in education?" 

"Hit's de ruination er dis country. Look at my 
gal. De ole woman sent 'er to school las' year, an' 
now we dassent hardly ax 'er fer ter kyary de washin' 
home. She done got beyant 'er bizness. I ain't 
larnt nuthin' in books, en yit I kin count all de money 
I gits. No use talkin', boss: put a spellin' book in 
er nigger's han's, en right dar you loozes a plow- 
han'. I done had de spe'unce un it." 

Uncle Remus is right. It is true, beyond reason- 
able doubt, that " education " is disqualifying him 
for the work for which he is really fitted, and for 
which Providence intended him. It makes him. 
more insolent and aggressive, and tends to collision 
with the whites. The more schooling they receive, 
the more worthless and immoral do they become, 



IMPORTANCE OF CORRECT VIEWS. 311 

and the greater the increase of crime; and they are 
now in a far worse moral and material condition than 
they were in slavery. Nature has made their moral 
elevation an impossibility, and their mental progress, 
which is possible to a limited degree, is unnecessary, 
unprofitable, a positive disadvantage to themselves 
and dangerous to the white race. What folly and 
blindness is it, then, to waste millions of dollars in 
futile efforts to Christianize, civilize and make good 
citizens of. such material! What fatal stupidity, in 
face of the plain decrees of Providence, to attempt 
to elevate these creatures to a level with white peo- 
ple, promoting the brutalizing commingling of blood, 
and making them a more powerful and dangerous 
foe in a conflict which the present course of things 
is hastening! In reply, we will be told of what a 
few individuals of the negro race who have reached 
the average capacity of the white man have attained. 
But the question is not as to what a few abnormal 
instances may indicate, but, what has the race accom- 
plished in all the ages of the past? Compare the 
most advanced negro population with the white race, 
and compare their nature and capacities, and it will 
be found that the one is progressive and the other 
stagnant for at least five thousand years, and per- 
haps for a much longer period. Exceptional cases 
cannot be introduced as typical of the race. 

It is supposed by some that negro children make 
as rapid progress at school as white children until 



312 ANTHROPOLOGY FOR THE PEOPLE. 

twelve or fourteen years of age, when their normal 
mental development is about complete, for physical 
reasons already given. This might be expected; for 
the lower the organism the more rapid the develop- 
ment. This is a law of nature, and hence, as the 
physical life of the lower animals is rapidly attained, 
so the mental life of the lowest order of humanity is 
more rapidly developed than in the higher. The 
negro can be " educated " to a certain point, but it is 
unnatural, useless and injurious. Monkeys, dogs, 
horses and other animals can be " educated " and 
made to perform marvelous tricks, but of what ad- 
vantage to them or to the world? 

It is sometimes said that no people have made 
greater progress in civilization since emancipation 
than the negroes of the Southern States. But it must 
be remembered that the civilization they have was 
not worked out by themselves. Neither barbarism 
nor civilization is transmissible; they are not things 
of hereditary transmission, and do not attach to the 
person. The children of Caucasian barbarians, if re- 
moved from barbarous surroundings and educated in 
civilized society, would be as cultured as others ; and 
so, too, the children of negro savages transferred to 
civilized influences would grow up with all the cul- 
ture they are capable of receiving. The child of 
the most cultivated Caucasian parents brought up 
amongst savages would inherit none of the culture 
of its parents. 



IMPORTANCE OF CORRECT VIEWS. 313 

The deportation of the negro from the South has 
been frequently suggested, but it is generally re- 
garded as impracticable. If the will existed, there 
seems to be no insuperable difficulty in the way of 
effecting this simplest and most humane solution of 
the vexed question. If transportation to Hayti or 
Africa could not be effected, a territory might be laid 
off for them, in which they might govern themselves, 
and where no white man would be allowed the privi- 
leges of citizenship. The negroes themselves might 
object to removal; but that or their disfranchisement 
and their separation, recognized by laws adapted to 
them, is a necessity to escape greater evils. If the 
alternative was presented to them of deportation or 
a return to slavery, no doubt many of them would 
prefer the latter, which, after all, would be their best 
policy. Slavery elevates the negro and makes him 
useful to the world; but freedom converts him into 
a lazy barbarian. Only a people who have reached 
a high degree of mental and moral development are 
fit for and capable of preserving liberty, and they 
must develop it for themselves: it must, too, be lim- 
ited to those who have the ability to secure and en- 
joy it. In the West India Islands, and wherever the 
negro has been freed, he has declined mentally and 
morally. The total incapacity of the negro for self- 
government and for the life of a civilized freeman, 
and also the certainty of his falling back into sav- 
agery, or perishing under the restraints of an en- 



314 ANTHROPOLOGY FOE, THE PEOPLE. 

forced civilization, is strikingly apparent in Liberia. 
Perhaps no colony ever had so much assistance and 
greater advantages; but, as is well known, it is a total 
failure, and to-day its black inhabitants are a thou- 
sand times worse off in all respects than the slaves 
of Louisiana and South Carolina ever were. A late 
" Minister to Liberia " from the United States, who 
left that country in disgust in the fall of 1887, him- 
self a negro, and, of course, not prejudiced against 
his race, published, in the year 1888, some of his ex- 
periences and observations on that land, which has 
a climate well adapted to the negro and fertile soil, 
producing the most valuable crops, fruits and min- 
erals in the world, and requiring nothing but indus- 
try and enterprise to make it an exceedingly rich 
and prosperous country. After giving a most de- 
plorable account of the government, of the material 
condition of the people, and of the administration of 
law, he proceeds to say: 

" There are one hundred nude persons to every one wear- 
ing clothes. They have no statute against indecent exposure. 
Every great man in Liberia has his harem. Divorces are easily 
obtained. Pay the court ten dollars, and he frees you from the 
bond of wedlock. On account of licentious and incestuous 
practices, you will find on your arrival in Liberia fully forty 
per cent, of the civilized population covered from head to foot 
with running sores and ulcers. They refuse to attempt to heal 
them, stating that they would die should they do so. Every 
man is a born politician, being governed by the Liberian adage, 
'One negro capable of holding office, all negroes capable of 
holding office.' The government maintains no public schools 
of any kind. The missionary schools teach the native children 



IMPORTANCE OF CORRECT VIEWS. 315 

exclusively. Charitable people in this country and in England 
have expended in Liberia for education and improvement 
nearly seven million dollars. If everything in Liberia' was 
sold, except the individuals, not more than one million dol- 
lars could be realized. The Colonization Society claims to 
have aided twenty-two thousand civilized negroes to go to 
Liberia since they first went there in 1822. To-day, in the 
whole of Liberia, in a population, native and civilized, of fully 
one million, only about twelve thousand can be said to be 
civilized." 

Nearly half the " civilized negroes " taken there 
have already relapsed into barbarism! If quali- 
fied for Christian civilization, they can work it out 
just as well or better in Africa than in the United 
States. There they will escape all race prejudice, 
and have an uninterrupted period of discipline, and 
struggle to elevate themselves, with all the advan- 
tage of missionaries, to support whom the Southern 
States would probably contribute much more than 
at present. They will have a clear field and a fair 
chance, in as rich a region as is in the world; and if 
incapable of higher progress they would relapse into 
their natural savagery. 

It is frequently said, give the negro a trial. What 
fairer opportunity for progress could he have than 
he has had in Liberia? In point of fact, he has 
been on trial four thousand years or more. He 
has had equal opportunities with other races. If a 
Hamite, he had the same opportunities and as fair 
a start in life as the other members of Noah's fam- 
ily. Why did he so rapidly degenerate? Egypt 



316 ANTHROPOLOGY FOE, THE PEOPLE. 

was a great and civilized kingdom in the days of 
Abraham. From that ancient people our ancestors 
derived the alphabet and the art of writing. Why- 
did not the negro profit by contiguity with this re- 
mote civilization? If the apostles preached to him, 
as is generally believed, why did he not profit by the 
gospel of Christ as did his Japhetic and Semitic 
brethren? Evidently the difficulty is in the nature 
God gave him. He has had possession of the richest 
continent in the world, and it has been comparatively 
useless to mankind; and in possession of the natives, 
Africa must remain as heretofore. The only way to 
make it what God designed it to be is for the white 
races to take possession of it and force the natives, 
by instituting slavery, to work and develop its mag- 
nificent resources. The earth was originally granted 
to Adam and his posterity, and, in accordance with 
that grant, God has allowed the white races to dis- 
possess and enslave Indians and negroes ; and it 
would now justify the great powers of the world in 
taking possession of Africa and enslaving the na- 
tives. God never intended so large a portion of the 
fruitful earth to be a wilderness abandoned to wild 
beasts and human creatures little above them in the 
scale of existence. 

If the world was governed by reason, no objection 
could be raised to the course above suggested on the 
ground of morality, religion or expediency. It would 
make the negro a useful creature, greatly improve 



IMPORTANCE OF CORRECT VIEWS. 317 

his condition, and add enormously to the riches, re- 
finement, culture and general progress of all nations. 
As it is, the African negro is of no more use to the 
world than the beasts of his impenetrable jungles, 
and above which he is but little elevated. In truth, 
not being capable of civilized society, or of any ele- 
vated mental and moral attainment, he is not a man 
in the true sense of the word. All history and obser- 
vation corroborate what his skull and general con- 
formation demonstrate, that he is incapable of Chris- 
tian civilization, and hence not a member of the 
human family. 

Von Tschudi, a Swiss naturalist, more than forty 
years ago gave a description of the free negroes of 
Peru, which corresponds with their present condition 
in Liberia, Hayti, and wherever they have been freed. 
His observations are worth quoting: 

" In Lima, and, indeed, throughout the whole of Peru, the 
free negroes are a plague to society. Too indolent to support 
themselves by laborious industry, they readily fall into any 
dishonest means of getting money. Almost all the robbers 
that infest the roads on the coast of Peru are free negroes. 
Dishonesty seems to be a part of their very nature ; and, more- 
over, all their tastes and inclinations are coarse and sensual. 
Many warm defenders excuse these qualities by ascribing them 
to the want of education, the recollection of slavery, the spirit 
of revenge, etc. But I here speak of free-born negroes, who 
are admitted into the houses of wealthy families ; who, from 
their early childhood, have received as good an education as 
falls to the share of many of the white Creoles ; who are treated 
with kindness and liberally remunerated — and yet they do not 
differ from their half-savage brethren who are shut out from 
these advantages. If the negro has learned to read and write, 



318 ANTHROPOLOGY FOE. THE PEOPLE. 

and has thereby made some little advance in education, he is 
transformed into a conceited coxcomb, who, instead of plunder- 
ing travelers on the highway, finds in city life a sphere for the 
indulgence of his evil propensities. 

. . . . " My opinion is that the negroes, in respect to ca- 
pability for mental improvement, are far behind the Euro- 
peans ; and that, considered in the aggregate, they will not, 
even with the advantage of careful education, attain a very 
high degree of cultivation. This is apparent from the struc- 
ture of the skull, on which depends the development of the 
brain, and which, in the negro, approximates closely to the ani- 
mal form. The imitative faculty of the monkey is highly de- 
veloped in the negro, who readily seizes anything mechanical, 
whilst things demanding intelligence are beyond his reach. 
Sensuality is the impulse which controls the thoughts, the acts, 
the whole existence, of the negroes. To them freedom can be 
only nominal, for, if they conduct themselves well, it is because 
they are compelled, not because they are inclined to do so. 
Herein lie at once the cause of and the apology for their bad 
conduct." 

What is here said is true of the negro always and 
everywhere. 

But though slavery is a Divine institution, existing 
long before Moses, and established by him by Divine 
authority, practiced and approved by the wisest and 
best of all ages, and never condemned nor disap- 
proved, but countenanced by Christ and His apostles, 
and though it has been a blessing to the world, public 
sentiment and prejudice are so generally opposed to it 
that its re-establishment is beyond hope. The fact 
that the Bible sanctions slavery caused many of the 
old Abolitionists to reject it, on the ground that a 
book that recognized and approved what they es- 



IMPORTANCE OF CORRECT VIEWS. 319 

teemed a wicked institution could not be from God, 
and on that ground leading infidels still denounce it. 

It is a popular delusion that the negro has been de- 
graded by slavery; but that is in the face of all facts. 
The Caucasian has been degraded and brutalized by 
slavery, but the negro has been greatly benefited by 
it. It has done more to Christianize him and raise 
him to something like civilization than all the mis- 
sionaries and missionary societies that have ever 
come into existence. The slaves of the South were 
taken from the most brutal savagery and from the 
thralldom of savage masters to a much better state, 
and put under the care and protection of civilized 
and Christian masters, and, in point of fact, were 
better provided for in all respects, and were more 
contented and happier, than any laborers anywhere 
to be found. Mrs. Stowe's ideal, " Uncle Tom," was 
developed under slavery. 

Public opinion' will-, no doubt, in time materially 
change and recognize these truths; but the wicked 
fanaticism which has already wrought such mischief 
may live until it has accomplished all of its atrocious 
purposes. It has in the United States engendered 
alienation, discord and war. It has sacrificed a mil- 
lion of human lives. It has ■ made American citi- 
zens of six millions of the lowest type of the human 
race, classified zoologically with man, but mere brutes, 
wanting in the highest essentials of humanity. In 
foolish attempts to educate and elevate these people, 



320 ANTHROPOLOGY FOR THE PEOPLE. 

it is now wasting in reckless extravagance time, la- 
bor and money which ought to be appropriated for 
the advancement of the white race, but which might, 
for all the good it is now doing, as well be expended 
in the training of monkeys. It is hastening in the 
Southern States (and whatever injures them must 
extend to the whole Union) to a consummation far 
more fearful and deplorable than the blood and trea- 
sure it has already lavishly wasted. It is the very 
mystery of iniquity in its full maturity — that "strong 
delusion to believe a lie." 

The time will come when the fanatical war against 
the Southern States will be looked upon in the same 
light as we now look upon the wild Crusades, which 
sent forth the chivalry of Europe to whiten with 
their bones the plains of Palestine. Utterly forget- 
ful of the precepts of the living Christ, they deluged 
the East with blood, and desolated their own homes 
to rescue the tomb of the dead Christ from those 
whose rightful possession it was. The fanaticism 
which made such sacrifices is now the wonder of the 
world; and with similar amazement the world, in 
coming time, will look upon the hosts of Northern 
fanatics and foreign mercenaries pouring down on 
the devoted South in a fierce, bloody and desolating 
crusade to force upon her people a hostile govern- 
ment, rob them of their property, and give freedom 
to brutal negroes, who neither desired, nor appre- 
ciated, nor were capable of enjoying a boon which is 



IMPORTANCE OF CORRECT VIEWS. 321 

the high prize of God's noblest work. And all this 
flowed naturally and logically from the absurd dogma 
of the equality of races — from the theories of mon- 
ogeny and evolution! 

It may be said that God's will is plainly mani- 
fested in the result of the unequal struggle between 
the slaveholding and non-slaveholding States, by 
which the negro was freed and made politically the 
equal of the white man. God sometimes permits 
evils to exist that are not consistent with His will, 
and no doubt He has brought these great evils on 
the Southern people for their sins. But the people 
of the North have apparently prospered. Are the 
Southern people greater sinners than they? None 
who knows both peoples will say so. God has used 
the people of the North as an instrument in His 
hands to punish the South, as he used the heathen 
nations of old to punish His people Israel for their 
sins. Might does not make right, and in due time 
the North, though " rich and increased with goods," 
will feel the wrath of His hand. The Judge of all 
the earth will do right, and His accounts are not 
closed up in a day nor in a generation. As Anne of 
Austria said to Richelieu, " My Lord Cardinal, God 
does not pay at the end of the week, but at the last 
He will pay." Who will venture to say that the 
cause of the South will not yet be vindicated and 
her wrongs avenged? Slavery was the prime cause 
of the war by which she was impoverished and des- 

21 



322 ANTHROPOLOGY FOR THE PEOPLE. 

olated. Her people, rich and poor, fought to main- 
tain the institution of slavery, on which they believed 
their prosperity, peace and safety depended, and they 
should not now be ashamed of it because the senti- 
ments of a majority of the civilized world are against 
them. To concur in the judgment of their enemies 
that negro slavery was morally wrong and a great 
evil, would be treason to the institution and princi- 
ples for which they struggled with a heroism and 
patient endurance that commanded the admiration 
and respect of a hostile world. The Southern peo- 
ple defended slavery on grounds of expediency and 
on moral principles ; but its impregnable defence is 
in the fact that the negro is not an Adamite, but only 
an intellectual animal. In due time history and the 
altered judgment of the world will be unanimous in 
their vindication; for the prejudice against slavery 
is unreasonable and unscriptural, and cannot always 
survive. Slavery exists still in the world, and will 
exist until the coming of Christ to judge the world. If 
slavery is about to disappear from the face of the earth, 
it is a sure sign of the approach of the great day of 
wrath, of which St. John says: "Every bondman 
(slave) and every freeman shall hide themselves," etc. 
It is clear from this that slavery will exist at that day, 
and to fight against it is to fight against God. It is His 
will that it should exist, and the efforts made by the 
great powers of the world to destroy it will prove as 
ineffectual as the efforts of Julian to rebuild Jerusa- 



IMPORTANCE OF CORRECT VIEWS. 323 

lem in order that at least one prophecy might be fal- 
sified. Either the end is at hand or slavery is not 
soon to disappear. It is, however, possible that the 
false and fanatical opinions now prevailing may give 
place to a wise and sober judgment, recognize slavery 
as a Divine institution, and make the lower races 
useful to mankind; and, if so, His coming, for which 
His saints are longing, is much further off in the 
future than is indicated by present appearances. 



CHAPTER XVI. 

CONCLUSION. 

IT is not claimed that all the conclusions reached 
in the preceding pages are clearly demonstrated; 
but it is insisted that they are sufficiently probable 
to control our relations towards the inferior races, 
and should elicit the serious consideration of all who 
are themselves, or have friends and relatives, in prox- 
imity to the black and yellow races. 

We act on probability in some of the most impor- 
tant affairs of life, and it is more than probable that 
the various types of mankind are unalterable, and 
have been from their creation such as we now find 
them, because they have been unchanged for several 
thousand years, notwithstanding the operation of 
causes that would apparently tend to their assimila- 
tion. This, or the diversity of the origin of races, 
is the great question herein earnestly urged, and 
should not be lost sight of in less important discus- 
sions of matters connected with it. 

The unity theory, or monogeny, is unreasonable, 
unnatural and opposed to our instincts — a mere fig- 
ment — inconsistent with the revealed word of God. 
It disregards the plain distinction He has made, and 
impiously attempts to improve on His work and 

r 324 ] 



CONCLUSION. 325 

countervail His providence. It has proved a curse 
wherever an opportunity has been afforded for the 
operation of its principles. It has degraded the 
Caucasian wherever it has brought him into unnatu- 
ral and forbidden union with those whom his Crea- 
tor made beneath him, and entailed an unmistakable 
curse on the offspring of the offensive connection. 
Its fundamental idea is that " all men are born free 
and equal," or the inherent equality of all, and the 
universal kinship and brotherhood of the human 
genus; and acting on this monstrous dogma, it has 
brought untold evils on individuals and communi- 
ties. In civilized lands of modern times, where the 
African was a slave, it has forced upon him freedom 
and civil equality with the Caucasian, and to accom- 
plish this it has blighted and ruined some of the 
most fertile regions of earth. In the United States 
it has trampled on human and Divine laws, robbed, 
plundered and desolated with fire and sword, wasted 
more treasure and blood than any war of modern 
times, and brought distress and mourning on almost 
every household from the Atlantic to the Pacific and 
from the St. Lawrence to the Rio Grande. The war 
of secession was ended after the killing of more than 
half a million men, and disabling permanently over 
a million more, to say nothing of the thousands of 
millions of dollars expended in this most unright- 
eous conflict. And the result of all has been to im- 
poverish and degrade the superior race, and convert 



326 ANTHROPOLOGY FOR THE PEOPLE. 

the happiest, best cared for and best contented labor- 
ers in the world into the most wretched, to say noth- 
ing of the tremendous evils now threatening both 
races, and in view of which they can see no help but 
in Divine mercy. It is sometimes boldly asserted 
that if science is agreed on any one thing it is the 
unity of the origin of races. This is untrue, and if 
true, science would be agreed on a stupendous and 
degrading falsehood; and it would not be the first 
time science has been a unit on an error. 

The theory of evolution has not resulted in such 
great evils, but its tendencies are the same, and its 
practical out-working must be the same. If all races 
are of the same origin, or of " one blood," the only 
difference being in degree of development, all logi- 
cal sequences must be the same. It has, in its briefer 
existence, proved more dangerous to the religion of 
the Bible than monogeny; for it has seduced to its 
support a large part of the scientific thought of the 
present day, and is, to a great degree, openly and 
professedly hostile to revealed religion. Its advo- 
cates, to be consistent, must co-operate with the mo- 
nogenist in the foolish and ruinous efforts to bring 
all races to the same level, and finally commingle 
them in a common, debased mass, forming one great 
family, contrary to nature and the clear provisions 
of Providence. 

Polygeny, or the plurality theory, is the only one 
consistent throughout and in harmony with the 



CONCLUSION. 327 

Bible, nature, history and science, and conducive to 
the best human interests. It recognizes the distinc- 
tions God has made, and is entirely reconcilable with 
His Word. It asserts the superiority of those whom 
God made in His own image, and the duty of elevat- 
ing them to the best state for which they are des- 
tined and capable of attaining. At the same time 
its advocates recognize the rights of others and their 
duty towards those over whom God has given them 
rightful dominion. That dominion should be exer- 
cised in such a way as to make the lower races use- 
ful to the world; and to make them useful would be 
to promote their own good and the best interests of 
humanity. The world must advance, but it must be 
on the line of race, the Caucasian maintaining his 
heaven-bestowed superiority, and the other races per- 
forming the duties and functions for which they were 
intended and adapted. The theory fits in with the 
facts and the facts fit the theory, which is strong pre- 
sumptive evidence of its truth. 

It must be borne in mind that the main inquiry 
is as to origin and racial capacity, and not as to what 
a few individuals have been able to accomplish. Ex- 
ceptions prove general rules, but with ignorant fa- 
natics they constitute the rule instead of proving it. 

Correct anthropological views would put an end to 
beastly miscegenation, not only between Caucasians 
and negroes, but between Caucasians and the yellow 
races. Marriages frequently occur between white 



328 ANTHROPOLOGY FOR THE PEOPLE. 

people and Indians, Chinese and Japanese, and there 
is no condemning public opinion. Blood purity is 
an absolute and imperative duty, and miscegenation 
a damning sin against nature and nature's God. 

An irresistible inference is that Adam's race is 
the only one with the highest attributes of manhood, 
and the only race created in the Divine image and 
born to the Christian dispensation; and hence to 
impose on others the same civilization and mental 
and moral training is injurious to them and to the 
general welfare, and is a plain perverting of the pro- 
visions of Providence. The object of all benevolent 
and missionary efforts should be directed first to our 
own people. It is inexpedient and sinful to divert 
from its proper and legitimate use the means God 
has given for the elevation of our own race, so many 
of whom are sunk in ignorance, poverty and sin, and 
whose souls are perishing from want of light and 
knowledge, while the black and yellow heathen are 
safe and contented in the condition God made them. 
If the history of the world demonstrates anything, 
it is that the inferior races are incapable of Christian 
civilization; it is to them unsuited and unnatural — 
an exotic that no culture can preserve. 

Another important result of correct opinion con- 
cerning races would be that the immense amount of 
money devoted to foreign missions would be spent at 
home, and lives sacrificed to enthusiasm and fanati- 
cism would be usefull}'' employed in elevating the 



CONCLUSION. 329 

Caucasian. The intelligent reader need not be re- 
minded of the fact that in every large city in the 
civilized world thousands of white people are suffer- 
ing in poverty, ignorance and superstition, degraded 
to a state but little above the brutes that perish. 
Children are growing up without education or moral 
training, to live in misery and die without hope. 
From the poor and ignorant, not of cities alone, but 
of towns and villages and country, are swarming 
those destined to fill up the dark ranks of pauperism 
and prostitution, of intemperance and crime, of irre- 
ligion and atheism, of anarchy and socialism, of all 
the radical theories which are undermining our most 
cherished institutions and destroying the safeguards 
of life, property and civilized society. And their 
neighbors, forgetful that charity begins at home, 
and stupidly blind to their own interests and safety, 
are wasting time, money and labor on Indians, Mon- 
golians and negroes! Can it be reasonably doubted 
that if the money expended by New York and Lon- 
don on foreign missions was applied to the establish- 
ment of schools and missions in the " slums " of 
those great cities, far more practical good would re- 
sult? Is it not more Christian to raise and regene- 
rate the wretched, squalid, hungry victims of igno- 
rance, vice, disease and sorrow at their own doors, 
their neighbors and brethren, who are daily sinking 
deeper in immorality, destitution and abject want? 
The pious rich man complacently contributes of his 



330 ANTHROPOLOGY FOR THE PEOPLE. 

abundance to be wasted on the inferior races of for- 
eign lands, who are happy and contented as God 
made them and assigned them their lines on His 
broad earth; but is oblivious to the wants of the 
suffering, degraded, neglected, despairing, hopeless, 
reckless mass of humanity who, under his eyes, are 
whetting their knives for his throat. Christ labored 
solely amongst His own kindred and brethren, and 
when He commanded His disciples to go forth and 
evangelize all nations — that is, all the Adamic race — 
it was with the express condition that they should 
begin at Jerusalem. Let charity begin at home. 
Why expend means on objects of doubtful utility 
when there is an urgent demand for all available 
resources at home, where the expenditures will cer- 
tainly be productive of great good? Is not such a 
policy playing into the devil's hands? Every dollar, 
all time and labor expended on non-Adamic races, is 
so much withdrawn from the forces of Christ's king- 
dom and wasted in futile attempts at conquests 
where permanent success is impossible. 

As public opinion is not everywhere sufficiently 
elevated to prevent the intermarriage of Caucasians 
with the yellow and black races, all civilized govern- 
ments should enact laws to prevent, as far as practi- 
cable, such unnatural and beastly unions- — unions 
which always bring a curse from the Almighty. It 
was miscegenation that incurred the judgment of the 
flood upon the unrighteous antediluvians, and, I be- 



CONCLUSION. 331 

lieve, it was the same heinous sin that caused God 
to destroy the wicked cities of Sodom and Gomorrah, 
and command the utter extirpation of most of the 
"families of the Canaanite." Had these people com- 
mitted any sin which Adam's posterity had not com- 
mitted? Were the Phoenicians and other Canaanites 
on the Mediterranean coast who were spared from 
the sword of Israel morally better than their breth- 
ren who were condemned to extermination? These 
judgments which visited destruction on women and 
innocent children have always been urged by skep- 
tics as inconsistent with the justice and goodness of 
God, and do, as ordinarily explained, present a se- 
rious ethical difficulty. Their excessive wickedness, 
and lest they might teach the Hebrews " to do after 
all their abomination," are the reasons assigned for 
their utter destruction. But the Jews needed no 
examples to hurry them into all manner of wicked- 
ness, and the Canaanites could not teach them much 
in the devious ways of sin. The only " abomina- 
tion" into which they did not fall was the sin of 
miscegenation: they did preserve race purity. What 
other cause can be conceived of that called for such 
unexampled severity on those ancient people? They 
were a race of mongrels with whom God had positively 
forbidden Israel to intermarry, which, so far as any 
good reason can be assigned, He would not have 
done had they been pure descendants of Ham. The 
earth was promised to Adam's posterity, and had 



332 ANTHROPOLOGY FOE, THE PEOPLE. 

these people been such, they had a strict legal right 
to their land. But they were aborigines, or hybrids, 
outside the promise, and, if the latter, not contem- 
plated in God's creation, not brought into existence 
under the Divine law that like should produce like, 
but monstrosities in creation, without a spiritual 
nature ; and if the Israelites had united with them 
in general amalgamation, the distinguishing nature 
which God gave Adam would have perished; not a 
Jew of pure blood would have survived until the 
coming of Christ, and not one of the seed of Abra- 
ham, with the spiritual nature inherited from Adam, 
would have remained to receive Him. The hopes of 
the human race, through the Messias, depended on 
the race purity of the Hebrews, and hence the de- 
struction of these pre-Adamites and hybrids, and the 
grant of their lands to the children of Israel, was 
right and necessary for the world's welfare through 
all coming ages. 

The dispossession of the Canaanites, making them 
" hewers of wood and drawers of water," or their 
total extermination, was in all probability for the 
same sin for which the antediluvians were destroyed. 
They had lost their higher nature, on the supposition 
that they were descendants of Ham, by admixture 
with the aborigines, who were Mongolians or ne- 
groes, and only a higher order of animals; and the 
beautiful and fertile region they inhabited was the 
destined home of God's chosen people. It was to 



CONCLUSION. 333 

save Israel from a similar ruin and the world from 
the loss of its Redeemer. 

Thus terribly has God punished intermixture of 
races in the past, and to-day His judgment of exter- 
mination is effected by disease and gradual hybridity. 
Assuredly His wrath will fall upon individuals and 
nations who disregard the plain indication of His 
will, and, in defiance of the laws of nature, form 
brutalizing connections and entail misery and extir- 
pation on a monstrous progeny. All these consider- 
ations point to the necessity of wise legislation and 
a healthy public sentiment in regard to the diversity 
of races. 

The opinion may also be expressed that the great 
sin of the people of the Southern States, and for which 
they have suffered such calamities, was miscegena- 
tion. The enormity of this sin can be appreciated 
only when we remember that it is mixing the blood 
of man with that of the beast — a creature scientifi- 
cally classified as man, but without the spirit life 
breathed into the first man when he became " a liv- 
ing soul." This conclusion is irresistible, except to 
the credulity and prejudice that accept the baseless 
dogma of the unity of races. Adam must have classi- 
fied his semi-apian kindred of evolution, or the pre- 
Adamites of polygeny, as beasts when they passed 
before him to be named, and regarded them only as 
beasts; but after sin degraded the nobleness of his 
nature, his fallen posterity came to look upon them 



334 ANTHROPOLOGY FOR THE PEOPLE. 

as human beings, and intermixed with them, until 
an angry God extirpated the polluted blood. 

Our humble protest is raised against monogeny 
and evolution, not only in view of the evils they have 
already brought on the world, but the greater calami- 
ties they will inevitably inflict on humanity, if not 
arrested in their pernicious course. The appeal here 
made is for the good of mankind, for truth, religion 
and God. 

It is important that public opinion on this mo- 
mentous subject should be influenced at an early 
day, for on the opinions now formed and forming 
depend the destinies of the Southern States, Brazil, 
and all other countries where the whites and negroes 
are brought into juxtaposition. If the generally ac- 
cepted dogma of " one blood " is to prevail, then the 
end must be mongrelism and all the evils we now 
contemplate with horror and alarm. If the effort to 
bring about a healthy change of public opinion fail, 
the white and black races will, in one or two genera- 
tions more, be brought so near the same level, by the 
dangerous and repulsive theory of unity and equal- 
ity, that prejudices will be obliterated and opposition 
will be a struggle against the inevitable. God pity 
those exposed to so horrible a fate, and arouse them 
to a sense of their danger! 



